Archive for the ‘Geetha Saaram’ Category

Geetha Saaram 2-42 to 2-58.

September 24, 2007

2-42 slokam..thiuvellarai pundareekaatchan..uyyak konndaar, engal alwan avatharitha edam.. soorian chandran saamaram veesa veetrintha kolam..thaayar  thaan munnamy elluwaar tholukku enianil. ..uthsavathil..sri devi eth -thiruthalam.. boomi piraati srivilli putur, neeladevi thiru naraiyoor natchiar kovil…pangaya chelvi thaayar  davam erunthu ..senthamarai kannanaha sevai sathithaan..2-43, 2-44 moontrum ..aasaikal entha ulahathukku sugathukku ..sappadu thuni veedu vanndi books stamps pala aasaikal erukalaam..mudal nilai..atma veyru entru therinthathum swargathil aasai varum..third step punyam theernthathum thirumbi varanum ..meenndu varaatha meezlaatha enbam. motsham aasai ..mudal eranndum onney thaan.. motshathil aasai vaithu karma panninaal avanathu arulaal entha ulaha enbamum kidaikkum..nell kuthuvathu  namakku vervai varathukka? arisi edukkavaa? by-product pola entha loham enbamum kidaikkum enkiraan..ethai thinna pitham thezlium yentru erukkamal..uyarntha lakshiam kidaika muantraal ellam kidaikkum pola motsham nokki karma panna veynndum enkiraan.2-43 slokam..engal alwan enntru bagavaney anubavithaar.. ramanujarum.. nadathoor aamal evar sishyar.. varada chariaar ear peyar kanchi varadan kodutha peyer..engal alwan vishnu puranathukku urai .ammal acharyan enntrum uuyakondarin peyar evarkal vamsam –enntrum thiruvellarai kovil muraikalai evarkal thaan  paarthu konndu erukiraarkal..kriyaa viseshathukku , ..nilaiaatravaikal .namm avanukku sothu..thanmaikku virotham ellathavai  seyya veynndum..alwarum ethai vida paadinaarkal..appothu thaan pori thattinaal pola namakku katacham kittum..anu sakti nallathaa? theeyathaa?namm seyyum karmakalum eranndu side..perumaalum thoon vasalil ula karkkal.– eranndum orey porulil aanathaalum..samskaaram panni aavaahanam panni perumaal aavathu pola..karma pannum pothu thazllntha palan nokki panninaal vasalil ulla kal pola..puthi yai oru nilai paduthi motsham nokki ellam avanukkukaha pannuvathey lakshiamaaha kollanum..atmavin eyarkkai motsham entru therinthu kondu karma yogam panna veynndum yenkiraan..

2-42..There is no commentary for this verse.

2-43..There is no commentary for this verse.

..2-44 slokam..mannu thiruvellaraiyay.. kappidu paasuram pathigam..perialwar..varaha avathaaram. sibi chakravarthy. vellai panntri odi marainthathu -malaiku meyl yeri sattentru .markendeyar..palal abishegam seyythu ..pundareekatchanaaha katchi koduthaar.. 3700 vaishnarvaikalai konndu vanthunkovil kattinaar..oruvar eranthathum.. avaney oru vaishnavanaha vanthaanaam.. vimala thosham attra vimaanam.. pali peedam abishegam pannuvaarkal. padma varaha pushkarani unndu… ulaha aasaikalukaaha pannum karma yogiaal  atma swaroopa .nitchaya puthi manasil  ezlithaaha varaathu..vedam pala vizhayangal sollum. putra kamoshti yaagam etc..ethellam verumpoo poothaal pola palam varaatha maram pola..perumaal aaradanathukku yetra .thulasi sediyum krotans sediyum azlagukaka vaipathu ..poorva uttara baagam..eranndum uunndu.. upanishad brahmaththai mattum pesum…

..2-43,2-44  slokam…davam eruntha kinaru..poon kinaril davam ..eruntha vaalliyey..soda giri thiru vellutha malai ..aasaikal mihunthu aasaikal pala pattu janmam thaan palanaaha kidaikkum..swargathil thalai kupra thalli viduvaarkal punyam mudinthathum..eppo thalluvaarkalo entru kavalai thaan minnjum…motsham nokki karma pannanum enkiraan…shrathai ..malaiyaaha (atma) keella vanthu nell soru aahi garga..five stages ..chakram sullantru konndu erukkum..veda nool .. adalaal piravi veynndeyn entru alwar sonnathu pola..janma karma palam..karma and janmam.vidai -sedi -maram-palzam-vidai pola..piraviaal paapam punyam athanaal piravi..atma nithyam.. aanathi kaalamaay karma seythu piranthu meenndum karma panninndu erukiraan..kamathil aasai poo poothaapola pesuvathu..avan thiruvadikal thaan namakku uppayam uppeyam entru erukanum..

2-44..Ramanuja’s Commentary..

..The word puspitam meaning flowery, or that whose fruit is no more than the flower itself and therefore although flowery language may be pleasant to hear it is merely a superficial pleasure in the same way it is pleasant to gaze upon a flower but what is actually gained from it is negligible. Thus those of little understanding lacking spiritual intelligence discourse on that which concerns the acquisition of power and wealth.The words veda-vada-ratah defines those who are addicted to the specific sections of the Vedic scriptures which prescribe activities to receive rewards like celestial worlds with heavenly delights.The words anyad astiti vadinah defines those who contend that no higher goal exists beyond the heavenly planets.The word kamatmanah defines those whose minds are always seeking enjoyment engrossed in material sense gratification.The words svarga-parah defines those whose attention is always focused on attaining enjoyments in the heavenly worlds. The words janma-karma-phala-pradam defines that which relates to activities which would result in being born again into the material existence due to having to accept the rewards of one’s past actions.The word kriya-visesha-bahulam defines those discussions regarding the manifold rites and rituals required to be performed successfully in order to aquire opulence and power.To those then who are addicted to wealth and power. To those whose light of understanding is dimmed. To those who are captivated by the thought of obtaining opulence and power and are raptly interested in the discussion of all subjects related to acquiring opulence and power; then no determined resolve as that which is mentioned in verse 41 will be able to manifest in their minds.The word samadhi is a permanent meditative state of mind and when achieved it can be likened to the mind for the mind is where spiritual knowledge is collected, contemplated and comprehended and where consciousness of a superior nature is attained. This is indicated by the word samadhiyate a derivative of the root word samadhi. The understanding is that at no time ever does spiritual knowledge come to those whose minds are engrossed in mere desire for wealth and power. The conviction one has to obtain temporal material objects is not of the same quality as the conviction one has who is determined to free themselves from the material existence forever. All activities for them either practical or esoteric are but the means to accomplish this goal and attain salvation and hence those who have qualified in this way are very careful not to connect themselves with any kama-karmas or actions which bring rise to carnal desires so as not to cause any impediments in their spiritual progress.In this respect some may wonder why do the Vedic scriptures which emphasise the souls salvation as paramount, busy themselves with lengthy expositions concerning such rites and rituals which will produce only temporal and material results which definitely lead to rebirth as well. The answer to this will be given in the very next verse…2-45 slokam.thirumadalil seeraar thiruvengadam..vellaraiyey vehhaavey..markenteyyan guhai erukku marathin binbu..pundareekatchan purushothaman..thirukannkal alarntha thaamarai othathu..kamalak kannan yen kannin ullaan entrathu pola..arulaal geethai puriya vaikiraan..mandi paay. venkada maa malai..nammalai thaan kurangu enkiraar…paasyram..namathu swaapathai sollukiraar..sinna aasaikalai keyttu avanum koduppan adutha dadavai nalla manasu vanthu nammai keyppan yentru..pathi vilai.100, 70, 0 eranndu kettpaananai pola..agni porumyentru sollaamal eruppathu pola. nammum porum yentru manam ellamal ..bogam enbam athikamaanaal. atma gjanam ellaamal piravisulalil eruppom enkiraan....2-45 slokam.udaiyavar.eranndu udamaiyai rengan koduthu..raamaanujar thiruvellaraiyil erunthaar..rengathukku vara try panninaarkal..araiyar swami pattal yeerkka pattu atharkku kattu pattu sentraar..kaamya karmangal vedam solli erunthaalum..kannan eppo athai viddudo enkiraan..why?…vedam poyy sellumaa?..vedam mukkanathavarukum upadesakkum..nee satva gunavaanaaha erukka veynndum..mannai thinnum pillaiyai thettrum thaay pola.. anumathikiraapola vittuttu thiruthuvaal..nammbikkai vara vedam valli solli kattukirathu…motsham aasai vara siruthu siruthu payankalai koduthu...2-45 slokam..chakra theertham swastik vadivathil.nangu pakam padi thuraikal.maha kramaha ennum thirunaamam sahasranamavil unndu..ontru ontruaaha koduthu namathu nammbikkaiyai vallarkiraan..mittay koduthu kulanthaiyai palli sella pola..otta panthayam. valliyil ullavarkal adaravu theertham vangindu vettriyil kuriyaaha selluvaan pola nammum lakshim nokki sellanum..jeyikkum pothu vaalthuvaarkal thorkkum pothu ..eranndaiyum porut paduthaamal erukkanum..erattai attravanaaha erukkanum  vettri tholvi etc..erattai ellam entha loham vallvatharkkaha..samsaaraithai thaanndi erattaikalaium thaanndi erukkanum..rajo tamo gunam thavirthaal ethu easy..theendaamal erukkalaam.. sugam thukkam varuvathai thadukka mudiaathu..satva gunam valara erattaikal thaakkaathu…satva gunathai vallarthu rajo damo gunathai kuraithaal  ethy easy..lokashema atma vaaha erukkanum..atmavai thavira ethin melum aasai vaikaathey..aahaara suddhi veynndum satyam gunam vazlarka.2-45..Ramanuja’s Commentary..

..Here we see the word traigunya indicating the three qualities of material nature being goodness, passion and ignorance. This term refers to the three groups of living entities characterised under the influence of these three aforementioned qualities. If the Vedic scriptures did not address these three classes according to their predilections by prescribing the appropriate method for attainment of the heavenly spheres, then those living entities under the influence of passion and ignorance would be adverse to goodness unwittingly hindering their own progress. Also they would be in the dark as to how to advance themselves from their present position and being lost compounded by being full of desires they would fall into degradation falsely fancying it to lead the way to their goal; and in vain they would be ruined. Hence the Vedic scriptures contain all that the three classification of living entities possessing different qualities could desire. But ideally one should free themselves from passion and ignorance and devote oneself to increasing the quality of goodness fully. This increase should be pure without any dilution of passion and ignorance all intermixture should be fully purged. The word nirdvandvah means free from duality, devoid of any influence of material nature. Nitya-sattva-sthah is one who is ever wedded to increasing goodness without any trace of passion and ignorance. How is this to be accomplished? By being nir-yoga-ksema meaning one is completely unconcerned about acquiring any other advantage apart from the realisation of the soul and the means to effect that end. By this method one becomes atmavan or established in the soul. If one conducts oneself in this manner and remains fixed, the influence of passion and ignorance will cease and goodness will become predominant.

..2-46 slokam..vishnu chittar .chitrai rohini natchatram, nadaathoor amal ..amal acharyan thiruvamsam enntrum .. kanjiel erunthu nadathor ammal sri baashyam kattukka vanthaar.nann varadacharyar entru.. nann sethathum vaa yentraar..ahangaaram ozlinthu entraar..adiyen vanthu erukireyn yentraar..param porulukku adimai yentru erukanum..pala dadavai sonnal thaan erukkum aasai valarkkaamal eruppom..gangai pala padi thuraikal..paladara pattavarkal eranguvaarkal. mudiyum azlavu thaan thanneer paruguvaarkal…vedam nangu yuga makkalukum sollum..arjunaai motshathil kuriyaaha sandhai poda sollukiraan..thanakku veynndiathai mattum vedathilirunthu eduthu kolanum enkiraan..motshathukku virithiana aasaikal vida veynndum..

2-46.. Ramanuja’s Commentary..

..It must be understood that not everything written in the Vedic scriptures is necessary for all the three classifications of living entities. Some injunctions apply only to those possessing qualities of passion and ignorance and some apply only to those solely possessing the qualities of goodness. Lord Krishna gives the example here that just as a great reservoir of water answers the purpose of a well and when water is flowing to the brim on all sides there is only a small amount required to one thirsty to allay their thirst in the same way only that much need be taken from the Vedic scriptures as may be required. Hence it can be clearly ascertained that from all the Vedic scriptures only that which leads to the realisation of the Ultimate Truth needs to be chosen by those who are in complete knowledge. What is then necessary for one in goodness aspiring for this is revealed in the next verse

..2-47 slokam..pillai lohachariaar..othaikadai yaanai malaiadivaaram jothish kodi..1323 padaiyeduppu..malai kuhaiyai therntheduthu namm perumaalai kathu erunthaar..thiruvarasu..veda narayana perumaal sevai..48 years namm perumaalum . 47 slokam ellorukkum therintha slokam…karmanye..akarmanee..karmaavai seyvaay.payangalai ethirparrkaathey enkiraan..kadaimaiyey seyvathey unakku adikaaram.. palanukualin meyl adikaaram ellai..seyal pattin palankalukku ethir parrthu karmaa pannaathey . .seyal enmai koodaathu..kadaimaiyil erunthu vilaha koodaathu..uarntha palanaaha paramatmavai mattum kurikolaaha vaikkanum enkiraan…karmavai avan krubhaiyaal pannuvathaha ninaikanum..nann entha palanukku kaaranam yentru ninaikka koodaathu.

2-47..Ramanuja’s Commentary..

..Lord Krishna instructs Arjuna that for one who is fixed in goodness, whose sole aim is for liberation; the routine of performing daily duties, occasional duties and fruit bearing duties should be performed automatically and whatever recompense assigned to each of them should not be hankered for desiring rewards and benefits or else it becomes fruitive. The desire for reward and benefits has a binding effect keeping one bound in the material existence. But free from these impediments the same action performed as worship to the Supreme Lord becomes the veritable means to secure liberation. Therefore be devoid of motive for actions nor desire to reap the reward from actions. Though all living entities are acting their part in this world, those who are situated in goodness aspiring for liberation are considered not to be entangled as so. It can be understood that when one eats the hunger one had is appeased and the desire is satisfied as well; yet one would not consider theirself as the cause of the appeasal and satisfaction

..2-48 slokam.Uarntha laktshaiam vaithukkanum enkiraan..namm seyyum seyalkl antha elakkai adaiya nokki seyyanum..kadamai thaan ..namakku yentru vithithatha kadamaikalai seyyanum..seyalkall eallam avanukkey entru seyyanum..palanukku kaaranamaaha erukaathey enkiraan..adikaaram entrathu ennaduathu nann seyvathu entru ninaikaathathu..karanathukkum karaiathukum thodarbu..ninaivu thaan koodaathu..palanakku nam ellai yentru othunginnduerukkanum enkiraan..seyyamall erukka koodaathu..oor koodi thaan theyr ezlukka mudiyum.. paramatma jeevaatma udal pananan enthariangal etc are all responsible ..palann kidaikkathathukku namm mattravarai pazli solluvom nana nadanthaal namm credit eduthukkuvom.

..2-48 Slokam..Jothishkudi.thiruvarasu..jeeyar kavi veshti uduthi konndu erukiraarkal.. pilai lohacharyar vall nall muzlthum bramachary yaha erunthaar.. vettri tholvi samamaaha vaippavar yogi..malaiyin uruthi pola manam erukanum..siddi asiddi samaa puthiyaha yogathil nalaiyahaerukkanum enkiraan..thanthaiyar heart attack namm kavalai pathatam.. nanban pathattam ellamal pannuvathu pola.. pattru attru erunthaal ninthanam varum..bero saavi thedum kathai.. cricket captan individual performance affect avaathu pattruthalaal silavar  kuraiyum.. azlnthu poha koodaathu..judge neethikkaha eruppathaal..samathvam thaan yogam..

2-48..Ramanuja’s Commentary..

..Established in yoga and renouncing attachment to all accompanying results one should engage in actions as a matter of duty to the best of one’s ability completely unconcerned with success and failure. This equipoised condition of the mind keeps it peaceful and steady in the face of all adversity and balanced and calm in the fulfilment of any actions.

..2-49 slokam..vimaanam namm perumaal kaatchi kodukiraar..jothishkudi..rammanujar pillai lohachariarum vimanathil sevai saathikiraarkal..karmavai ritualaaha seyyamal  munbu sonna puthiyodu seyyanum..palankalukku aasai padubavarkal thartharkal..samsaarathil meendum azlunthuvaarkal..uyarntha  putthiel puhalidam kollanum..aaypaadiel vallarnthu vanthaan..piranthathu  vada maduraiyil..peyttrinai konndathu..maalai pozluthu  pasi..rishikal yaagam homam panninndu erunthaarkal..kodukka mudiaathu entraarkal..rishikalin manaivimaarkalidam poyy keytka sonnan..yaar aarathikka padukirran entra puddhi ellai rishikalukku entraarkal..nangal koduppom entru koduthaarkal..veyrthu opasithu ..nedu nokku kollum bakta vilosan..ethennu paarthu erunthu ..paasuram.. avarkalukku ellorukum motsham udaney..

2-49..Ramanuja’s Commentary..

..Actions performed with fruitive motivations are far inferior to actions performed as a matter of duty. The mind of those whose actions are performed as a matter of duty are not disturbed or unbalanced by delusions of rewards gained or lost. The activities performed in spiritual intelligence removes all suffering in the world and leads to liberation from the material existence. Contrarily activities performed for the acquisition of rewards assuredly results in suffering and affliction in the material existence. Phala-hetavah are those who sole motivation is dictated be the prospects of reward. It should be understood that such living entities are krpanah or pitiable due to the fact but acting in this way they are imprisoned in the material existence unable to attain their spiritual nature.

..2-50 slokam..thiruvarasu samproshanam..viruthuombal  enna konndu vantheerkal entru ?..yuddam ennum kadamaiyai seyyanum.. nann paarthu motsham koduppeyn enkiraan…gjana thodu seyyum karma avanukku preethi yerpaduthum ennum ninaivodey pannanum..avanaaha koduthaal aasaiyodey moovulahamum enbam koduppaan..anishtam tholaiyum yentru 50 slokathaalum 51 eshtam kittum yentru solukiraan..perumaalin thiruvadi aasaiyaha erukkanum. perumaalukku aaradanama seyyanum yenkira puddhi yoda-.yogathil -muyartchi edukkanum..thaay paal sirakka entha puddi thaan kaaranam..thaazlntha palanil aasai vaikaamal, naam seyyukirom enkira ennam ellaamal avanathu aaradanamaaha seyyanum enkira puddhiyoda karma yogam panninaal papam punyam eppothey tholaiyum.. antha puthi yerpada muyartchi pannanum enkiraan..preethi thaan punyam. perumaalukku thiru ullathil thunbam namakku ppapam..thahappanukku yerpadum enbamum thunbam pola..

..2-50 slokam… 18 paandiya nadu .thiru moohoor..kalameha perumaal mohana valli thaayaar..chakrath alwar.. shreeabdi nathanaha sevai saathikiraar..parrkadal sayanitha thiru kolam.. pirpaadu kalameha perumaal..amudam mohini roopam eduthu..10-1 kamaroopam kondu ..brahma mazlai pola karunai vadivaaha erukka veynndi konndaar..kulasthia maharishi prarthanai panninaar..9 vimanamkal uunndu..easwara preethi kobam thaan punnyam paapam..koorath alwarum soli erukiraar..amrutham vanga kadal kadaintha maadavan.. einthiran yaana etc.. devas sahaa varam petraarkal amudam konndu..mahinthaan..swarga loham thaan petrarkal..avaney amudam avanai keyttkaamal sathaarana amudam thaan keyttaarkal..sadaarana enbam thaan pattaan avan..athanaal thaan punyamum tholaiyanum enkiraan..avanidam sentru avanai keyttaal rommba aanantham.. avanidam sentru veda ethaiyavathu keyttaal koduppaan. niranthara enbam ellai.. avanai keytkaa villai ennum nerudalodu koodina preethi koodaathu..

2-50..Ramanuja’s Commentary..

..Those whose activities are inherently protected under the secure guidance of spiritual intelligence are released from the bondage of continuous rebirth in the material existence. Hence one should undeviatingly remain steadfast in spiritual intelligence. Although cultivating spiritual intelligence indeed takes enormous effort to achieve, once attained is not difficult to maintain. All actions performed from the platform of spiritual intelligence are not binding and the mind is preserved in a perfectly equipoised state which can be compared to a state of a blissful a genius sometimes experiences which is very wonderful.

..2-51 slokam…thozu nangu udai.paasuram ..thiru mohoor aathaan thirunamam. mohiniyoor mohiyoor thiru mohoor. yentru maruvi vanthathu…kamanai payantha kaalai avan.. manmathanai thorkadipavan…anamayam.. viyaathikal attra paramapadam..puddhiudan seyyum karmaavaal  kidaikkum..janba bandam vinir muktaa.. thirumbi varaatha viduthalai enkiraan..vishnor padam..motsham adaikiraan..vuarntha sthnaam kidaikum..avan thiru vadikalai pattrinaal janmangalirunthu viduvithu parama padam koduthu peraantham kodukiraan..aara avamudahan. appothukku appothu  arra amudhan..puraadanaha erunthaalum nitham puthiavanaha kaatukiraan..archaraathi maargam..karunaiyaal papam punyam tholainthu..kanakkill adangaa piravikalin karma vaasanaikalai vetti aruthu.. thanthai kaalil vilangu aruthathu pola..brahma ratnam..thuvaaram.. meyl nokki pohiraan..vilaku vellitchathukku than thiru meyni kaattukiraan. 101 sushmna naadi..kaattukiraan..ninnya sareeram kodukiraan. sooshma sareeram. oli archi. kazla moha perumaal vazli kattukiraan..aathan vazli katti..meham thaneer thezlithu karunai ennum thanner kuzlu kuzlu entru erukka..varaaha saramaslokam..thaazla.kaazla meham…maamuni paasuram..

2-51..Ramanuja’s Commentary..

..Those who are factually situated in spiritual intelligence perform activities as a matter of duty free from conceptions of gain and loss, unconcerned about the resultant rewards. They are assuredly delivered from the bondage of birth and death in the material existence and are liberated to the spiritual realms. This information is well documented in the Vedic scriptures.

..2-52slokam..chakrath alwar.kalangia manathai thezlivikiraan..tejas namathu agjyanam ennum eruttai pokkum..16 kaikal..16 aayudam..154 ezluthukkal.juala kesam. moontru kankal. sullantru varum thiruvadi..karma yogathin kadaisi slokam..ethethaiyo pattru vaithomey entru nonthu kolla pohiraay..moham kalakkathilirunthu vanthathum..aiyo vidavendathai vida villai -pattra veyndathai pattra villai -entru neeyey unnai nonthu kolluvaay enkiraan..pattrilen eeasanum-muttraum ninnilan.. avan muttril adangey.. paasuram 1-2 ..saranam yentrathum vashtalahan mitra baava maha vanthaalum ennumaa pola..manasil azlukku erunthaal kalakkam varum ..pahuthu arivu viveha gjanam ethu thaan ethu pattranum ethai vidanum yentra arivu..

2-52..Ramanuja’s Commentary..

..Performing actions as prescribed in the previous verses and therefore purged of all dross the realisation one attains will extricate them from the perplexities of worldliness arising from identification with actions and the reward of actions. From that point on all that one has hitherto heard regarding the wisdom of renouncing the rewards of action as the cause of motivation for action as well as what one would subsequently hear regarding the fruitiveness of actions will by one’s own free will be regarded with complete indifference. What has thus far been given is in the next verse to be described. It is known as yoga which is the science of uniting the individual consciousness with the ultimate consciousness by actions performed with the light of spiritual intelligence based on bonafide knowledge of the immortal soul.

..2-53 slokam..38-52 varai karma yogam pattri sonnaan..atma pattri muthirntha arvu kann munney atmaavai paarkkum arivu. atma sashtkaaram.. adipadi mudalil atma gjanam veynndum..edai vidamal dyaanam pannanum..athukku kalakkam ela manasu theyvai.. pahutharivu veynndum kalakkam poha..sinthanai. thezlivaana manasu. papam punyam tholaiyanum. karma yogam panni ethai tholaikkanum.avanai arivatha bakti yogam 7,8,9 adyaayathil solla pohiraan.. nammai namm therinthu kolla eppo..2ad  adyathil 12-37 adipadi atma patri sonnaan. pinbu 52 varai karma yogam sonnan…second padi kattu ethu varai thaanndi vittom…nirmalamaana manasil kalakkam theerntha manasil asaikka mudiaatha arivu erppadum..azlukkatra kannadiyl nammai paarpathu pola atmavai pallitchu yentru kaattum..thezlivaana manasil gjana yogam pirakkum..gjana yogam mudira atmavai pattri muzluvathaha arivom..atmavin ella perumaikalum therinthu kolvom..ella atmavum samam ella atmavilum paramatma erukiraan entra poorna arivu…orupadi pattu erukku arivu yaaraalum kallakka mudiaatha atma sashtakaaram peruvom..

..2-53 ,2-54 slokam..pulangalai adakki pallakathil ellai..pazlaha pazlaha enikkum..purinchu kolla try pannanum..bagavatha aaradana roopamaaha pannanum.. namm seyvathil avanukku pidikkathathai vidanum..namakku yerppatta karmathai pattru attru seyyanum..laktshiam thaan mukiyam.. avanathu aananthamey mukkiyam..pulangalai adaikki atmavai pattri edai vidaamal edaieroouu ellaamal gjana yogam pannanum.. atma pattri thyaanam panni atma sashtagaram peruvom..uriaathana puddhi padaithavan eppadi eruppan? yena pesukiran yenna ninaikiraan yenna seyykiraan ..

2-53..Ramanuja’s Commentary..

..Lord Krishna begins this verse with the word sruti. Sruti refers to Vedanta which implies sravanam or hearing from them. For it is by the hearing of transcendental instructions that the mind is evolved as it begins to reflect and contemplate on the immortal, incomparable and exceedingly subtle nature of the eternal soul. When this consciousness which is by its very nature is steadfast and stable is firmly rooted within a mind purified of all dross and selfish actions, then at that time one shall achieve yoga and realise enlightenment. The understanding is that by practice in performing activities in the selfless parameters of karma-yoga with knowledge of the eternal soul as revealed in the Vedic scriptures develops an illumination in consciousness called sthita-prajnata and that by sustained effort of this consciousness one is gradually achieves self-realisation. Hearing this Arjuna next desires to understand the components of this unique consciousness. Is it achieved by willpower, by yoga, by knowledge of the soul, by detachment or is it a combination of all of the above? This Arjuna will question in the next verse.

..2-55 slokam..undo  vaikasi visakathuku oppu oru naal.undo sadagoparukku oppu oruvar undo thiruvaay mozllikku oppu  undo then kurughaikku undo oppu …alwar thirunagari..sthitha prgnjan eppadi yentru solla arambikiraan..gjani thalaivar nammalwar..nammudaiya alwar yentru rengan sonnathu..urangaa puli  5200years old..kali yugam arambam 5108 years kaliyugam erukku..senai mudaliaarai sada gopanahaum adi seseshanai puliamaramaahaum.. .garudanai madurakavi alwaraha anuppinaan..paradatvam, rama ,kannan  evarkalai anubavippar sadagopan..perummaley entru solluvaar. elakuman balaraman thiru puli alwar ….38 divya desam paadi erukiraar..nangu slokathil sollukiraan..nanku nilaikalai sollukiraan..55,56, 57, 58 ..slokam mudalil sollukiraan.. muyartchi edukkum nilai..aasaiyai   adakkuvathu mudal padi..viruppu veruppukalaiyum  .pulangalai azlika aasai vidum nilai..manasu adakku vathu.. pisukku pokkuvathu…kadaisiyil seeyakkaay vaithu vassekaram panuvathu..kari udaya nangaiyaar..thirukurungudi nambi vadivazlahiya nambi kitta kulanthai baaghyam unnai poll veynndum entraarkal..naney thaan pirakkanum yennai poll oruvarum ellai yentru..thiru kurugoor nambi yaaha..16 years dyaanam.. 16-32 years paasuram paadinaar..

2-54..Ramanujar’s commentary..

..What is it that which defines the sthita-prajnah or the adept fixed with spiritual intelligence who is immersed in transcendent consciousness? What are the characteristics to be recognised by such a one so situated in this state of mind? How does he speak and how does he act? This will be answered next.

2-55..Ramanuja’s Commentary..

..Lord Krishna explains that when the particular activities of the adept of spiritual intelligence are described then the characteristics are recognised. Because one with spiritual intelligence focus their mind to be fully immersed solely in the soul, they are known as being soul satisfied. When such a one is so absorbed in the soul that all other desires abiding therein are completely banished then such a one is known as sthita-prajnah situated in transcendent consciousness. This is the paramount platform of spiritual intelligence in the mind. After this the next lower intermediate stage will be defined.

2-56..Ramanuja’s Commentary..

..To be free from an agitated mind is not to become aggrieved when situations arise of impending affliction and difficulty or bereavement for something cherished and lost. To not be elated in happiness is to remain in an unattached and passive state even when joyous events occur. Desire is the longing for things not obtained. One must learn to be free from this. Fear is worrying for prospective sorrow which may be caused by bereavement of what is cherished and the projection of the coming of unwanted things. One must learn to be free from this. Anger is that disturbed state of mind and irritated feelings produced of pain from others causing separation from what is cherished or giving the experience of things not cherished. One must learn to be free from this. Such a being is a muni or one of profound contemplation on the soul. This being is known as sthita-prajna situated in perfect knowledge of transcendental consciousness. Lord Krishna describes the next lower stage in the next verse.

2-57.. Ramanuja’s Commentary..

..Forming no attachments in any situation means to be indifferent, unconcerned in an aloof state or attitude. Auspicious is a situation that is pleasing and inauspicious is a situation that is displeasing. Lord Krishna is instructing not to be overjoyed by the pleasing nor despondent over the unpleasant. One who can successfully engage themselves thus is sthita-prajna situated in the perfect knowledge of transcendental consciousness. The next lower stage is given in the next verse.

2-58..Ramanuja’s Commentary..

..Lord Krishna gives the analogy of a turtle which withdraws its limbs inside. Similarly when one is able to keep their senses from pursuing sensual objects of mundane pleasure by withdrawing the senses inside and who also consciously reflects upon the soul within, such a one is sthita-prajna situated in the perfect knowledge of transcendent meditation. There are four stages in developing to this platform each of which develops backwards from its preceding stage. The difficulty in following this is revealed by Lord Krishna in the next verse.

Geetha Saaram 2-21 to 2-41

September 24, 2007

2-21..Ramanuja’s Commentary..

..So possessing spiritual intelligence, knowing the soul to be eternal, understanding it to be birthless and deathless being of an inexhaustible nature how is it possible for anyone to commit any act of destruction against the immortal soul which dwells in trillions of various and diverse living entities among the 8 million 400 thousand species of life throughout the billions of material universes. Whom can anyone destroy? How can anyone destroy anyone? Who can cause anyone to be destroyed? No one can! Thus it can be seen that ignorance of the eternal nature of the soul is the cause of all grief by not understanding that the soul is immortal and thinking that the eternal soul perishes when the physical body perishes. Comprehending that what happens to the immortal soul when the physical body ceases to function is factually the withdrawal from an old physical body to enter into a new physical body. So it can be understood that those who have deep regret for the loss of the physical body, serving as it does as the facility for securing and enjoying material pleasures; these living entities should reflect on the futility and temporal nature of material existence rather than trying to eternally exploit their senses. This will be further expounded in the next verse.

2-22..Ramanuja’s Commentary..

..We learn from the Vedic scriptures that those who lose their physical bodies fighting for righteousness receive superior physical bodies in heavenly spheres of blessedness. Such a transition can be compared to discarding old, used, worn out clothes and attiring oneself in fresh, new raiment. So from another angle of vision it is being confirmed that the eternal soul is indestructible changing its embodied form for another when the physical body perishes. Now in the next verse some examples are emphasised to give a more developed and comprehensive understanding of this indestructibility in the next verse.

2-23..There is no commentary for this verse.

2-24..Ramanuja’s Commentary..

..Weapons are powerless to inflict any injury by cutting or piercing, fire is powerless to burn, water is powerless to wet and air is powerless to dry the eternal soul. The soul having the propensity of pervading everything being capable by its nature of interpenetrating all substances. It is subtler than any substance and no substance can penetrate it. The effects of cutting, burning, soaking, drying and others which takes place by weapons, fire, water, air and the rest penetrate the object which is the focus of their direction; but due to its impregnable nature the soul is uninfluenced being beyond the scope of the material substratum. Hence the eternal soul is unchangeable, immovable and everlasting.

2-25..Ramanuja’s Commentary..

..The word avyaktah means invisible or imperceivable this is because the eternal soul being totally transcendental to the material existence cannot be practically examined as can objects which possess qualities of a physical nature.The word acintyah means inconceivable because the eternal soul is impossible to perceive by the mind and the senses being in every way transcendental to the material substratum which is what the consciousness of the living entities base their understanding on. The eternal soul differs from all other existences and levels of existence is in transcendence. Therefore it is avikaryah unchangeable and immutable. The Supreme Lord Krishna instructs that by knowing the eternal soul to be immortal there is no cause for grief.

2-26..Ramanuja’s Commentary..

..Here the Supreme Lord Krishna gives Arjuna another reason not to lament for He states that even if one considers the eternal soul to be the same as the physical body which is subject to incessant births and deaths and not a separate and distinct reality; then still there is no need for grief because from birth the ageing of the physical body due to the passage of time leads to death and birth and death is a law of nature in the material existence and unavoidable.

2-27..Ramanuja’s Commentary..

..It is evident that death of the physical body is inevitable to whatever is born and that there is no way to escape from this physical termination of the body. Similarly rebirth is unavoidable once one’s physical body has died. How can something which has been lost become again? It is conceivable that something which has already been to become again; but it is inconceivable for that which has never been to become. Therefore there is nothing that can come that has not been. What is known as birth and death is but just different modifications of an ever existing condition. Yarn and other materials exist but when they are woven into a fabric that is a particular arrangement of the yarn itself, it receives the name cloth in its modified state. Even the asat-karya-vadis who follow the fallacious hypothesis that existence comes from non-existence should admit the ever existing state, for what we know as cloth to them is a new creation but is factually the same old yarn only in a new form which has been created. It is not sagacious or well thought out to assume that a new substance has come into being simply because of a modified condition.Thus coming into existence and disappearing from existence are modified states of an ever existing reality. One of the conditions of this modified state is its appearance called birth and another condition being its diametric opposite is known as death which by disappearing this ever existing reality passes into. For a substance which is intrinsically metamorphic the process of modification is essential. As in the case of a clod of earth, transformed into clay, transformed into a pot, transformed into dust and transformed back to earth again. The manifestation of a subsequent condition is but a modification of a previous condition and that same subsequent condition becomes a prior condition of another subsequent condition. Reasoning in this way it can be understood that it is natural that successive modifications take place in regards to creation and destruction of physical bodies which cannot be avoided and there is no reason to lament due to this. If there is some slight grief which may be apparent by the passing from a prior modified state to a subsequent modified state even this grief need not arise in the case of living entities such as human beings because… and the next verse 28 clarifies why.

2-28..Ramanuja’s Commentary..

..Living entities like human beings though eternally existing due to the auspices of each one’s eternal soul have an unknown origin before birth, a manifest condition from birth to death and proceed again to an unknown existence at the termination of the physical body. Such alternations constitute material existence and are a natural law. This then gives no cause to grieve. Having just shown that even if one erroneously was under the misapprehension that the physical body itself and the eternal soul are the same; there is still no reason to grieve as in the next verse 29 it is declared that very rarely is a person found who would see, hear, converse, or who could be convinced about the wonderful nature of the eternal soul which is factually distinct from the physical body.

2-29..Ramanuja’s Commentary..

..Among innumerable living entities rarely is one to be found who determinedly absolved themselves of all sinful reactions and has accumulated sufficient merit as to become self-realised enabling one to perceive the separate nature and the distinct aspect of the eternal soul within. Such a realised soul may attempt to give this understanding to another similarly disposed or one may make an attempt to understand it by hearing about it and so forth as examples in this verse. But only one who has acquired enough merit to realise the eternal soul within can possess the true understanding of the eternal soul and no other. The conjunctive particle ca used at the end of the verse denotes that even among the philosophers, speakers and seekers of knowledge about the eternal soul; the transference of bonafide information given and received concerning factual knowledge of what the eternal soul actually is, is very rare.

2-30..Ramanuja’s Commentary..

..The eternal soul embodied within the physical body regardless whether it is a human earthly body or the physical bodies possessed by the demigods in the heavenly spheres; the immortal soul is eternally invulnerable even though the body perishes. Hence understanding this principle as fundamental whatever diversity and varieagatedness in the forms of bodies born from the womb of a female who was also conceived in the womb of a female that exists from the demigods down through the human species as well as to the animal species and the fish species and even including the immovable plants and trees it should be clearly understood that equanimity prevails regarding the essential nature of the immortal soul abiding therein whatever the bodily form and is eternal. Whereas the physical body is transient. So Arjuna is being instructed that factually according to this proper understanding regarding all living entities, he has no basis to lament for any being.

2-31..Ramanuja’s Commentary..

..The virtuous war the Supreme Lord Krishna is instructing Arjuna about would be recorded in the Mahabharata as the Battle of Kuruksetra. Because it involves such great sacrifices of life it should be regarded as within the sphere of a ksatriya’s legitimate duties the same as a Agnisomiyam which is the performance of sacrifice to Agni and Soma. Understanding that it is to his merit as a ksatriya to fight this battle Arjuna can have no cause for regret. According to the ksatriya code of ethics no infringement has been enacted by Arjuna or his brothers the Pandava’s and so dharma or righteousness is with them. There is no action more meritorious for a ksatriya then to fight for righteousness. The qualities to be found in a ksatriya are heroism, exuberance, determination, resourcefulness, bravery in battle, generosity and leadership. That those slain in battle obtain illustrious heavenly

2-32..Ramanuja’s Commentary..

..The impending war is happening by itself, on its own, without any solicitation on the part of Arjuna. Thus when it happens he and his brothers will be fighting on the side of righteousness which constitutes the means for acquiring heavenly happiness without obstacles. Such a war can only be fought by the most fortunate of ksatriyas and Arjuna should understand his good fortune.

2-33..Ramanuja’s Commentary..

..If through injudicious sentiment or bewildered ignorance Arjuna should fail to perform his prescribed duty as a ksatriya by fighting for the sake of righteousness; he would lose a most excellent opportunity of attaining the heavenly spheres, he would lose his reputation as a hero and he would have to accept great sinful reaction.

2-34..Ramanuja’s Commentary..

..Not only will happiness and fame elude him if he disregards his duty as a ksatriya but the world opinion of those competent to judge and those incompetent as well will chastise him and speak of his act of disgrace public and privately. They will say Arjuna was a coward for when the battle was about to begin he gave only excuses and retreated hastily from the battlefield. The Supreme Lord Krishna is telling him that forever history will brand him for cowardice. If Arjuna was to reply that what the public think is of no consequence to him, the Supreme Lord neutralises that by stating that for a person of honour possessing the qualities of heroism, determination, puissance, courage etc. which are all contrary to cowardice to have to accept infamy is worse than death. If he was to acquire disgrace of this kind death for him would certainly be much better. If reasoning further one was to present the question of how ignominy could attach itself to one who is already a renowned hero and whose resignation from the battle field is prompted only by motives of respect for elders and compassion to friends and relatives then the next verse 35 neutralises that argument

2-35..Ramanuja’s Commentary..

..Whereas Arjuna had been know as a mighty warrior and renown hero, a worthy opponent for any of the valiant warriors of the Kauravas such as Karna, Duryodhana etc. If Arjuna were to retire from the fight on the eve of battle they would all consider him a coward and they immediately would assume that Arjuna had abstained from battle due to feeling dread at their prowess. For Arjuna to think that he would be vindicated by his abstention from battle by motives of fraternity and familial ties would be wrong for these sentiments are not considered sanctions for heroes towards belligerents.

2-36..Ramanuja’s Commentary..

..Those antagonists, those belligerent Kauravas will be deriding Arjuna to no end declaring how could Arjuna even think he had the courage to fight against the might of such warriors as we? Others would declare that Arjunas boasts are not to be heard in their presence and other such deprecations like this. He would be the butt of coarse jokes from young and old. Thus would they be freely referring to him in a most degrading and insultingly and abusing manner too much for a ksatriya hero to be able to endure. What pain could be greater than this for him? Surely even death in battle is better than having ones noble reputation detracted. Hence the next verse instructs that for a hero, either course is beneficent: to slay ones enemies fighting bravely in battle or be slain by ones enemies fighting bravely in battle.

2-37..Ramanuja’s Commentary..

..If in fighting for righteousness Arjuna is slain in the battle then he will attain superior bliss in the heavenly spheres; but if he is victorious in battle by the slaying the miscreants then he will find himself in the position of unrivalled enjoyment and rulership of earthly royalty. Dividing and conquering, defending and ruling are the natural duties of ksatriya royalty. Discharging these duties with no anticipation for the fruits of the results will be the means by which Arjuna attains unparalleled bliss. So Arjuna should properly prepare his mind for war by fortifying himself with the firm conviction that embarking on the course of a righteous war is the guaranteed means for him to achieve moksa or final salvation which means precisely the embodied soul becoming eternally liberated from the fetters of material existence and which is without a doubt the great hurdle to be overcome in human existence. Arjuna is called here Kaunteya to remind him that such conduct is indeed representative as a son of the great devotee Queen Kunti. Next will be revealed the apropos mentality of a living entity aspiring for salvation.

2-38..Ramanuja’s Commentary..

..Knowing the immortal eternal soul to be that which is distinct and independent from the physical body, uncontaminated with the qualities pertaining to the material existence but connected to those qualities which are spiritual in nature and eternal; maintaining an equipoised mind in the various conditions of pleasure and pain, loss and gain, victory or defeat being devoid of any fruitive desire or hankering for any reward or remuneration, such as going to the heavenly worlds, fight this righteous battle as a matter of duty which needs to be discharged. One who is situated in wisdom with their mind properly composed in this manner while executing their prescribed duties will incur no sinful reactions and thus will be eligible for salvation from material existence. Sinful reactions is the root of all suffering and the cause of perpetual bondage in the cycle of birth and death in the material existence. After thus imparting to Arjuna the real nature of the eternal soul, the Supreme Lord Krishna begins his instructions for achieving salvation by karma yoga which is the science of the individual consciousness attaining communion with the Ultimate Consciousness through actions.

2-39..Ramanuja’s Commentary..

..The use of the word sankhya determines the proper understanding. Sankhyam is of the eternal soul category which is apprehensible through the understanding by the rational faculty of the mind. The immortal soul as an eternal principle must be understood. That understanding by which to comprehend it has already been given to Arjuna so he would know it in the previous verses in this chapter being verse 12 never at all was that I and verse 30 therefore thou has no cause to grieve for any creature. As for the use of the word yoga meaning karma yoga which is the science of the individual consciousness attaining communion with the Ultimate Consciousness through actions without desiring fruitive results. It is to be understood that the spiritual intelligence acquired by following this yoga of actions when based on sankhyam or knowledge of the soul is the path which leads to salvation. This precise understanding is what is declared further in this chapter in verse 49; but in the next verse learn just what spiritual knowledge is to be gained by this karma yoga. Imbibing the wisdom from it, cut asunder the bonds of karmic reactions from all actions. The virtue of actions performed in this way will subsequently be given in verse 40.

2-40..Ramanuja’s Commentary..

..The Supreme Lord Krishna now reveals that even the slightest, most minuscule effort made regarding this karma yoga of performing actions without desiring fruitive results is never in vain. The word abhikrama is derived from arambha meaning any beginning as in any effort. The word nasa means destruction as in loss of, thus the effort itself is the means to a guaranteed result. Not even is failure accrued when a righteous action is begun but is unable to be completed due to circumstances and absolutely no negative effect will accrue even when a righteous action is interrupted at its very commencement. Even a the most minute righteous action performed without desiring fruitive results saves one with spiritual knowledge from the great fear of the endless cycle of birth and death in the material existence. This same view is further elaborated later in chapter six, verse 40 describing that in this world or the next there is no loss or dimunition for the aspirant. There are others actions both laukik secular and vaidik scriptural which when interrupted become abortive and moreover are accompanied by dire consequences. In the next verse the difference between performing fruitive actions for desired results and the wisdom of performing actions without desiring fruitive results will be given.2-41..Raamanujar’sCommentary....The Supreme Lord Krishna is reaffirming that the science of yoga rather than the various methods of action prescribed in the Vedic scriptures is the one path that has guaranteed certainty. The word vyavasaya derived from nischaya means certainty. The unshakeable conviction one has of such a decisive nature is that which the aspirant of salvation possesses and which can be understood by the actions they perform. The strength of this unshakeable conviction is directly connected to one’s understanding of the eternal reality of the soul’s immortality. Fragmented and not evolved is that mind which entertains ideas of performing actions for the reaping of results. People of this type vaguely know that the soul exists, although mistakenly attributing it as being part of the body and no more knowledge is required in their case as their material wishes for wealth and fame and even heaven can be obtained without having accurate, precise knowledge of the actual transcendental position of the eternal soul.

But on the other hand the conviction of certainty is unique in its singleness of purpose and focused aim. All actions executed by such a living entity has for its sole objective salvation and the means is yoga which is the science of the individual consciousness attaining communion with the Ultimate Consciousness. This is the essence of the Vedic scriptures which lead to this conclusion and such being the case there can arise only one unshakeable conviction to one possessing spiritual insight.

For the fulfilment of one single attainment being salvation all actions are dedicated by one fixed in the firm resolve for salvation. Hence as the primary objective of the Vedic scriptures is one, the firm resolve as regarding the purpose of all actions can be but one as in the case for example of the six different kinds of rituals called Darsa-purnamasa. Three rituals are to be performed on the new moon and three are to be performed on the full moon. In their performance they all differ in regards to execution yet they may be said to constitute a single aim for when all are directed to obtaining a single fruit all there seperate differences may be understood as part of a whole.

Whereas in the case of those with fragmented and unfocused minds who engage in various activities each intended to acquire some result such as heaven, wealth, fame, power and so forth and so on the schemes are endless as the desires are endless. Even the results are diverse as in the case again of the Darsa-purnamasa, for although the rituals are directed to be performed for the obtainment of a specific goal, yet they confer minor benefits as well such as good health, vigor and long life. Thus it is stated that the mentality of those not evolved is endless and ramifying.

The conclusion of this verse is that all nitya or daily rites and all naimittika or occasional rites for specific times prescribed in the Vedic scriptures shall be performed with the sole aim of ultimate salvation as the purpose. Although each rite individually is capable of giving its own temporary, material reward; but all such rewards are to be ignored while holding focus solely on salvation.

As for fruitive rites and rituals desiring some material benediction, these shall be performed in the manner prescribed for the four varnas or classes of cultured life being brahmana, ksatriya, vaisya, and sudra in the four asramas or stages of cultured life being brahmacarya or celibate life, grihasta or married life, vanaprastha or renunounced life and sannyasa or dedication and focus solely on the Supreme Lord. Accordingly they should also resign the acquired results of their efforts in favor of salvation.

In the next three verses will be seen that those who engage solely in fruitive activities are condemned.

Geetha Saaram 2-11 to 2-20

September 24, 2007

….2-11th slokam..ellorum avarkal edathil erunthu beeshmarai paarkka …2-14th slokam..thathaha == atharkku pinbu.. madavanum .paandavan arjunan.  divya sangangalai oothinaarkal..vellai kuthirai poottiya ther..vellai varna theyr..neela nirathu perunthahai kannan..udal thaan theyr..ethai ottuvanum kannan..nammai =athmaavai otti konndu pohiraan..vaikundam is the goal..athmaa paramaathmaa eruvarum udalil erukiraarkal.. madavan mudalilum paandavan pinbum sonnaan..maa piraatti aval nayahan athanaal mudalil maadavanai sonnaan..lakshmi kadatcham..atcham eruppathaal mudalil sollapattathu..rasak kiridai..kannan gopikaas maaraimaarierupparkal..eranndu gopikaluku naduvil kannan.. adinaatharum  alwarum  eruvarum erukkum kurukoor pola..

2-11..Ramanuja’s commentary..

..Arjuna is lamenting for those whom he has no reason to lament for. By the evidence of his own words given in Chapter 1, verse 42 beginning dosair etaih we see him citing proofs. Arjunas is saying wise words implying that he is enlightened about the distinction between the nature of the physical body and the nature of the soul. Those who are knowledgeable about the distinction between these two natures are never deluded by feelings of grief and expressions of lamenting. The body by itself is a lifeless vehicle and the soul is verily life itself; neither can be the cause for any regret to those who factually understand these two natures.Arjuna’s grief is contradictory for he is lamenting over the fact that he has to slay the enemy in front of him; but the grief he is exhibiting has no refuge for him when he can discourse on questions of righteousness and unrighteousness in as much as such questions can only arise on at least a hypothetical basis if one has some fundamental knowledge of the distinction between the physical body and the soul.So it is thus evident that Arjuna does not factually know the true nature of the physical body, nor the eternal reality of the souls immortality, nor what really is righteousness which ultimately determines why war is actually undertaken. For when righteousness is the basis for all principles of warfare, then engagement therein is itself a means for self-realisation.The secret consists in not to embark on war or any other undertaking with the fruitive motive for any reward. A war conducted thus with no self interest in the result; but solely engaged in as a matter of duty, a duty necessary for the preservation of righteousness surely gives one the understanding to realise the true nature of the soul.The soul is not a part of the material substratum, it does not have to be created again and again to renew its existence, nor is it ever be extinguished when the material energy dissolves the physical body at death. The soul being eternal has neither birth nor death. Thus in respect to the soul, Arjuna had factually no cause to lament; and in regard to the physical body he also had no cause to lament for by nature the body is insentient and is constantly in a state of modification from birth to death. The inherent characteristics of the physical body is such that at one point in time they come into being and at a later point in time they cease to exist.

2-12..Ramanuja’s Commentary…

…The Supreme Lord Krishna reveals that for Him, as the Ultimate Controller, there is no such thing as having been in all of eternity before to the present. These designations do not apply to Him. He always was and always will be. As for Arjuna and all those present on the battlefield as well as all the countless trillions of living entities throughout billions of universes are all under the Supreme Lord Krishna’s control and they as souls always were also. Nor will they ever cease to exist in the future. As ever-existent and eternal as the Supreme Lord Himself, the Ultimate Controller and Ultimate Consciousness is, the living entities are also ever existent and eternal due to the presence of the immortal soul.It has thus been declared by the Supreme Lord Krishna Himself that individual souls are distinctly different from the Supreme Lord and that there are trillions of myriads of individual souls. The Supreme Lord used the occasion of Arjuna’s bewilderment as an opportunity to impart the eternal knowledge of the Ultimate Truth with the object of removing his ignorance as well as to broadcast this eternal truth for all future living entities throughout all the universes of the material existence. In this way by making the distinctions of I, thou, we and they give the example and illustrate that the individual living entities are eternally distinct from the Supreme Lord. Now an expose will be given regarding objection to the interpretation above and refutations thereof:1) aupadhika-bheda-vada…the discrepancy which holds the doctrine that all duality is caused by limitations and restrictions which is called upadhi.In this discrepancy it is propounded that the soul is different from the Supreme Lord due to upadhi, but the question which must be asked is why? The Supreme Lord Krishna clearly imparts monistic knowledge concerning the doctrine of duality in His instructions to Arjuna that totally transcends any limits or restrictions. How can upadhi’s mundane material perspective influence the absolute and transcendental platform of the Ultimate Truth? These instructions of the Supreme Lord Krishna regarding the dualistic position that the living entities are many and that they are distinctly different from the Supreme Lord is a veritable axiom. That this is valid is confirmed fully by Vedas scriptures in their descriptions such as in the Katha Upanisad: the eternal among the eternals, the one among the many and in the Svetasvatara Upanisad: He who grants liberation.2) ajana-krita-bheda-drishti-vada…the discrepansy which attests that the perception of duality is caused by ignorance and nescience which is called ajnana.In this discrepancy the idea that the Supreme Lord who is omniscient, omnipotent and omnipresent could in any way be deceived in His instructions of the doctrine of duality due to ajnana is totally untenable and then to postulate that He practically and systematically taught it in such a sublime way to Arjuna also as to be a product of ignorance is completely contrary to intelligent thought and is itself situated in ignorance.

If one would still wish to be persistent in pursuing that the doctrine of duality is unreal and that everything is one, it would be wise to consider this salient point. When a person in the desert sees a mirage it appears to be water; yet upon approaching it can be perceived to be an illusion. Although the appearance of water may persist, no intelligent person would attempt to quench their thirst from it. In the same way if the Supreme Reality in Srimad Bhagavat-Gita of the duality of the Supreme Lord and the living entities was unreal then millions of living entities throughout the universes would not have been able to quench their thirst of knowledge from it and most certainly the Supreme Lord Krishna would never have proceeded to instuct this to Arjuna had it been false.

It is also preposturous to make the conjecture that the Supreme Lord was once ignorant and that He came to possess the knowledge that all is one after becoming aquainted with Vedic scriptures and that when he prescribed the doctrine of duality in Srimad Bhagavad-Gita, He was at that time in His ignorant stage. To maintain such a deplorable position is a contradiction in itself to the Vedic injunctions which declare in Mundaka Upanisad in reference to the Supreme Lord: He who is all knowing and all comprehending; He who is transcendent to the material nature and in Svetasvatara Upanisad: He whose knowledge, strength and full capacity for action are His nature.

Again it must be questioned that all the parampara or disciplic successions established from the Supreme Lord Krishna to the present acarya’s in the four authorised Vedic sampradaya’s have taught that the Supreme Lord is different from the living entities. If everything is one or a reflection of the one as those of monist persuasion maintain then the Supreme Lord would have had no need to instruct Srimad Bhagavat-Gita to Arjuna; for would anyone looking into a mirror at the reflection of themselves be foolish enough to impart any instructions to their self same reflection?

It is not possible for the monist belief that all is one to incorporate the reality that the Supreme Lord is different from the living entities into their hypothesis. According to them that which causes a dualistic nature is existing separate from the soul and was destroyed in the beginning of creation so that the oneness of all could replace it; but the monist contention again asserts that monism is eternal, thus even their own argument is contradictory in itself.

The monist claim that the soul is non-dual based on their hypothesis also completely negates the guru disciple relationship which is essential for performing Vedic rituals which cannot be performed with out following the injunction of initiation. Initiation cannot be consummated by one alone, there must be two. A preceptor who teaches and a disciple who receives the knowledge. The strength and whole foundation of the Vedic culture is based on this fact and the guru disciplic relationship has been enacted from time immemorial. Yet the monist hypothesis that souls are not individual and that knowledge, the source of knowledge and the cause of knowledge has no existence being dissolved as it were into the oneness of it all forever which is their contention. Thus the necessity of indoctrination or transmitting knowledge is unnecessary for them. But how did their own indoctrination become known without utilising the guru-disciple relationship. So in conclusion in whichever way they choose to argue the giving and taking of instructions in regard to their own indoctrination negates their own hypothesis that souls are all one and not plural being each individual one per living entity. Thus they flounder in their own sophistic misconceptions.

2-13..Ramanuja’s Commentary…

…As the indwelling monitor in every individual body of all living entities the soul does not grieve at any modifications taking place in the physical bodies transition from infancy to youth to maturity to old age and that by this process it is not in any way affected. So similarly a living entity possessing spiritual intelligence will not lament at having to transition from one body to another body at the time of the modification known as death in this world because of the knowledge that the soul is always eternal.The individual soul within the physical body of every individual living entity is eternal. Bound by the reactions of their own individual desires from time immemorial each individual soul incarnates into different bodies according to their individual karma. Then based solely on their past actions they are given a physical body which is their vehicle to evolve from bondage to liberation in the material existence by engaging in Vedic authorised activities appropriate to ones birth and qualification while but performing all activities selflessly without any motive for personal gain. To those so conditioned as to be unable to be unattached to the fruits of their actions, the experiences of duality in pleasure and pain are unavoidable in as much that they are but the product of the material existence which come into contact with the senses as external objects. Hence one needs to tolerate all such dualities with perseverance during the undertaking of any and all activities.2-14..Ramanuja’s Commentary……The qualities of sound, feeling, colour, taste and smell with their corresponding faculties known as the senses are called matras because they manifest from the basic fundamental elements of water, fire, earth, air and ether. Contact of the senses with these matras cause such physical perceptions of duality as cold and hot, hard and soft, bitter and sweet that are experienced as pleasure or pain.The use of cold and heat in this verse is symbolised as the summation of all external experiences. The Supreme Lord instructs Arjuna to tolerate them with courage while fulfilling ones duties to completion. As these external experiences come and go they should not be regarded as impediments to discharging one’s responsibilities by men of courage. Also they are anitya or temporary, meaning that for whoever has achieved the termination of their karma as in the case of one who has attained mukti or liberation, the dualities of physical sensations are not able to disturb or distract. Are these experiences of the duality of physical sensations causing the perception of pleasure and pain of any value? It will be discoursed in the next verse.…2-15th slokam..vasantha mandapathil raamanujanai thiruppaalli panna sonnan nammperumaal..omm enkira saptham .sangu oli..rishikesavan pancha sanyathaiyum..nam pulankalai kattu paduthuvathaal rishi singan avan..sangath alwan raamaanujar sannathikku meley vaithu erukiraar..ommkaarathai pola ..ethiril chakarath alwar..karpooram naarumo. sangaraiyaiya un alahu sala siranthathu enkiraal…pasi eduthaal vaayilum thookkam vanthaal edathu kaiyil sentru eruppan..unbathi paasuram…chakrath alwar pirinthu sentru azlikka sellum pothu piriya veynndum. sankodu chakram..mudalil solli athan sirappu..kangulum sangu chakram entru kai kooppum..vella suri sankodu azli yenthi entraar namm alwar..panchajanan ennum asuranidam vazlarnthu  paancha sanyan.. deve datham- arjunananin sangam..beeman -powndram ennum sangam..

2-15..Ramanuja’s Commentary…

…Be it mild or severe no injury can cause agitation in a person of courage who can look up pain and pleasure in an equipoised manner. This is the person to whom the discharge of duties based on their status and occupation in society without hankering for any benefits therefrom paves the way to immortality. Only one who acts in this way is eligible for immortality and not one who acts contrary to this. The characteristic of patience and tolerance without complaint is a necessary signature of the living entities maturation and the eternality of all souls. But be it the eternality of all souls or the decaying characteristic of all bodies; as has been declared previously in Chapter 2, verse 11, the learned neither lament for the dead nor the living. In regard to the soul there is no cause in any respect for regret as it is eternal. The next verse expands this subject matter further.

…2-16th sloham..pillai lohahariaar sannathiel sonnaar..1205 varushathil piranthavar vadakku thiru veedi pillai kumarar..jothishkudi..1371 varusham namm perumaal 48 years pinbu vanthaar..anantha vijayam darmarin sangam..kunthi putran raja adai mozli avarukku..darma raja..vasudevarin sister kunti devi..piruthai eiyal peyar..partha piruthavin pillai..sisubalan ennoru athai pillai arjunan pola..kashtathai kodu unnai marakkaamal erukka  yentru kunti keyttall…yudishtrian  yuthathil nillaithu eruppavan…kalangaamal yutham pannuvabavar..swarga  rohanam pancha paanndavar..udari nayai kirimiyaiyum kappaattra kirimai than meyl kondavan..suhosham mani pushbagam entra sangu nahulan sahadevan udinaarkal..

2-16..Ramanuja’s Commentary…

…That which is known to be asat or material cannot be made to be sat or spiritual and that which is sat or spiritual annot be made to be asat or material. To those established in truth, the ultimate nature of both are matters discerned by the direct perception of observation.The literal meaning of anta is end. Here it means the summation or conclusion of the essential natures of sat and asat. The authoritative conclusion arrived at by elevated sages in this matter is that the nature of the physical body is asat being temporary and that the nature of the spiritual soul is sat being eternal. That which is asat is therefore known by its perishable nature and that which is sat is known by its imperishable nature. Hence it is clear that what is indicated by satva and asatva are the soul and the body. In the Visnu Purana the reverend sage Parasara states: knowledge of the atma or soul is indeed satyam or truth and everything else is that which is not truth. That which is imperishable is that which is the highest truth. But that which is derived by means of perishable things is undoubtedly perishable as well.The context here has no connection or reference to what is known as satkarya-vada of the Sankhya philosophy which vaguely states: what is not cannot come to be and what is cannot cease to be. For in this context the Supreme Lord Krishna is specifically instructing Arjuna to dispel his delusion, due to not correctly understanding the difference between the perishable nature of the body and the imperishable nature of the soul. It was in order to emphasise this that the previous verse Chapter 2, verse 2 was spoken and it is to further elaborate this subject that the subsequent two verses are revealed. But how is it that the souls imperishable nature is known? The next verse states this...2-17th and 2-18th   slokam vaikunnda vaasalil erunthu sonnaar..thaayar sannathikku yethiril..kasi raja sihanndi maharadan..sihanndi vaithu beeshmarai 10th day mudithaan kannan..visithra veeran thambi kku kalyanam panni vaikka beeshmar vanthaar..moontru pennkalaiyum ..ambai ,.davam.. muruhan.. maalai koduthu.. maru pirappil sihanndi aanaan..thumburu kantharvan..aan sareeram..penn..maya kannan veylai…drushtajunmanum sangai..subadra abi manyu oodinaan.. parishit suhan..2-17..Ramanuja’s Commentary…

…It should be understood that the soul is indestructible and is the principle by which the physical body is permeated. The insentient body is completely distinct from the sentient soul. By reason of its pervasive nature the soul is very subtle, in fact so exceedingly subtle is the soul that it is verily incapable of being destroyed being subatomic in essence. There is no thing which is of different or of a dissimilar nature from it which in any way is capable of destroying the soul. For whatever there is existing is pervaded by the soul as well and being pervaded by the soul itself verifies its less gross and most subtle position of all being subatomic. Such things as weapons, water, fire, air, cold etc. can not influence or be the agents of destruction for the imperishable soul, being all pervaded by it.The rationale of a hammer striking an object and disintegrating it is now given. When a hammer strikes an object with excessive force an extreme vibration produces a molecular disruption which causes the destruction of the object. But in the case of the soul there is no facility for destruction as when light penetrates a glass jar is not destroyed when the glass is destroyed; similarly the soul is like unto this in relation to the body. Thus it can be understood the imperishable nature of the soul. Now the next verse explains that being perishable is the very nature of the physical body.2-18..Ramanuja’s Commentary....The term deha meaning body is derived from the word dih meaning to increase and correspondingly those bodies having increase must also have decrease and therefore are of a perishable nature. The elements combine to form the body dictated by karma ato render service to the imperishable soul to enable the living entity to experience the positive and negative fruits of their actions. In the Brihad- aranyaka Upanisad it is stated: by accruring merit one becomes meritorious. A living entity is forced to accept a body only until all ones positive and negative karma is exhausted and then the physical body is no longer bound to exist in the physical plane.As for the soul it is indestructible, it is imperishable and it is inconceivable. As the aggregate of all facets of consciousness the soul is the subject and all individual facets of consciousness are the object. All pervading throughout the body of every living entity the soul as the cogniser is perceived by its unique distinction of being transcendental from the body. Nor can the soul be perceived as of a mutable nature as in the case of the senses. Thus by the fact of its all pervading nature it is verified that the soul is not something which can increase or decrease because of or due to aggregation. By reason of its all pervasiveness the factual reality of the souls eternality is apparent. As regarding the body because it is subject to decrease and increase, because it is for the felicitation of the embodied soul in the experiencing the results of karma, because it is of multiforms and because it is subject to decay it is destructible.So it can be clearly seen that because the body is of a perishable nature and because the soul is of an eternal nature neither of the two can be just reason for regret. Therefore the Supreme Lord instructs Arjuna to bear with fortitude the unavoidable sharp contact of piercing arrows upon him and upon others and thus going to battle as a matter of duty, without the desire for any results, prepare his way for immortality.2-19..Ramanuja’s Commentary....Whoever speculates that it is possible by any means to kill the soul and whoever speculates that anyone can be instrumental in killing the soul is factually deficient in actual knowledge. The soul being of an eternal nature can never be destroyed by anything nor can the soul ever destroy anything. The root word hanti meaning to slay connotes an act which connects with the soul; but the action of killing indicates that there is a separation of the soul from the body. Thus the Vedic injunctions: na himsyad bhutani meaning no creature shall be harmed and brahmano na hantavyah that no brahmana shall ever be killed specifically emphasises that it is an act of acute and heinous unrighteousness to cause the separation of any soul from its embodied state unnaturally which happens at the time of death. 2-20..Ramanuja’s Commentary.. ..For the reasons previously described, characteristics which are natural to all living entities such as birth, ageing and death do not pertain to or have any influence on the indestructible soul as it has no modification due to its eternal nature. The bodily experience has no affect on the eternal soul thus it is spoken of as it is not born nor does it die. It cannot be proven that having been before a kalpa the soul is not going to exist after a kalpa. Such births and deaths at the beginning and end of every kalpa are told by the Agamas in the Vedic scriptures as replacing each Brahma who manages and directs the functioning and maintenance of creation in one singular universe in the infinite celestial firmament. But this reference pertains only to the physical body and does not affect the eternal soul. The imperishable soul which pervades the physical body of all living entities is aja or unborn and thus it is known to be eternal and constant only changing its external embodied form. The two characteristics of eternality and constancy denote that like the material substratum known as prakriti even the most subtle and infinitesimal modifications in the stage preceding manifestation has no ability in any way to affect the eternal soul.The word purana means ancient. Etymologically it stems from purapi navah meaning old yet new illustrating that the eternal soul although ancient is experienced with every birth as ever new. Thus it has been clarified that the physical body only perishes but never can the eternal soul perish.

Geetha Saaram 2-1 to 2-10.

September 24, 2007

…second Adyayam.  Sanghya yogam…sirupuliyoor..kulanthai bala sayanam.arul maa kadal ,uruvathaal siruvan..karu maa muhil uruvaa,thiru maa mahal maruhum thiru puliyoor …thirumangai paasuram..kalakkam theera sollukiraan..nithya athma swarupam .udal azlivudan.. asanga karma yogam -pattrattra karma yogam panna veynndum.. nann ,yennudaiyathu entru ellaamal..entha eranndu karuthukalum sollukiraan..namakku vithitha karmaavai pattru attru panna veynndum…sanghya yoga deethi..puthiyaal -intelligence-ariyappadum athma is saghyam..yoga deethi entru karma yogam sonnaar..atma sasthagaaram..ellorum onntru -sareeram thaan verupaadu..kalakkam  pokka

..In chapter two Arjuna accepts the position as a disciple of Lord Krishna and taking complete of Him requests the Lord to instruct him in how to dispel his lamentation and grief. This chapter is oftened deemed as a summary to the emtire Bhagavad-Gita. Here many subjects are explained such as: karma yoga, jnana yoga, sankhya yoga, buddih yoga and the atma which is the soul. Predominance has been given to the immortal nature of the soul existing within all living entities and it has been described in great detail. Thus this chapter is entitled: The Eternal Reality of the Souls’ Immortality.

…2-1st slokam.. sanjayan sollukiraan..madhu soodanan solla arambikiraan enkiraar..kalangi kanner vidum arjunanai kurithu ..manathum thukka padukirathu..madhu kaidabarkal..ravan kumbakarnan..eraanndu.. kama krotham  rajo thamas. ahankaaram mahankaaram..rajo  asai gopam.. thamo mayakkam sombal etc.. satva gunam valarkka entha ranndum tholaikka veynndum..thiruezlkoottrirukkai.mukkunathil eranndinai ahattri..onntrinal ootrathoodu nirkka veynndum enkiraar thiru mangai..kirubaiyaalum beedikka padaathu..urthavar kanninidam kettaar..vittu erukka pallakikoo enkirran kanan..lakshmanan baradan vidyaasam pola..

2-1..There is no commentary for this verse.

..2-2..nd slokam..sirupuliyor manavala mamunikal sannathi..thatti ezulupikiraan.. sorvu poha.. puthu unartchi vara..mana sorvu koodaathu..thairyam veeram veynndum..pugalai entha kalakkam kodukkaathu..thappana vizhayathil sorvu adaiya koodaathu..Raman entha kashtam vanthaalum kalangaamal erunthu kattinaan..

2-2..There is no commentary for this verse.

..2-3rd slokam..pushkarani karaiyil anatha pushkarani naga thosham vilahum..adiseshan garudan pinnakku theerkka vanthaan .kulathil puthunarchi varuvathu pola kannan ..paranthaba..ethirikalai kalaa veippavaney enkiraan..kurikkoll vaithu nadanthaal kalakkam varaathu..kunthi kannanin athai…mana sorbu pudal kuzli pola.. keezley ezlukkum..thazlarnthu erukkum ellorum entha slokams sollanum.

2-3..Ramanuja’s Commentary..

..In this verse the Supreme Lord Krishna depreciates Arjunas ill timed despondency and advises him to discard it and prepare himself to fight for lamentation has no place on the battlefield, is not approved by the wise, is not conducive to heavenly pursuits, is inglorious and ignoble and appears due to weakness of heart. Arjuna still unable to apply the Supreme Lord Krishna’s sagacious counselling due to being afflicted by sentiments of friendship and pity and due to the horror of possibly committing actions which may be contrary to righteousness. Arjuna being unclear as to what is right and what is wrong sought guidance thus.

2-4th slokam..svam shetram 8..mukti shetram  7 ..thiru kanna puram ettu desam ashtathram 7 mukti desam palan..nithya pushkarani.masi maham .uthsavam.. kadal neeradi theerthavaari.. theppo uthsavam seyvikkanum..mana thalartchi pohaamal erunthaan arjunan..arjunan .arisoodana beeshma dronachari eppadi ethirthu poriduveyn.. poojikka thaan mudiyum.ambu-arrow-  konndu ethirkka maatteyn..madhu, ari soodanan.. guruvai konntraaya? madhuvai kontraaya? entru ketkiraan..velli thanngam..bagavan acharyar..eraivan arulal guru..potti..nammai kadaitherrkka eruvarum potti..mata pita guru deva bava..sareeram porul atma guruvidam samarpikkanum. enkiraan arjunan..pithaa mahan, guru eruvaraiyum..

2-4..There is no commentary for this verse.

…2-5th solakam.nadanthu parkka aasai Vibeeshanan—rengan sowri rajanidam sella sonnaan..athanaal vibeeshanan  sannathi,ammavaasai thorum thiru kai thalathil nadanthu kaattuvaan.. neril ramar sannathi…

masi mahathil daily kai thala sevai..gurukalai kollamal entha lohathil pitchai eduthaavathu pillaippeyn.. enkiraan arjunan..artha kamam ulla avarkalidam erunthu rajyathai parikka enakku aasai ellai..avarkalin raththam sinthina pinbu avarkal anubavikka aasai patta rajyam enakku veynndaam enkiraan..eranndu lohathilum naragam..kannan sollukiraan..kollaamal vittal kattil valanum. karmam pannathalal angum naragam..makkalin raajyam yentru ninaithu rajavaha erunthu eranndu edathilum swargam enkiraan..vamana avathaarathil pitchai eduthu moontru adi kettathai ninaivu paduthukiraan arjunan..

2-5..There is no commentary for this verse.

..2-6th slokam.vimanam.uthpala vimaanam  udalil aasai attru eruppaarukku aanantham..9-10 thiruvaay mozli ..maranam  aanal vaikuntham tharuvaan enkiraar..sri rengam vimanam pola madil suvarkalukkul poy seyvikkalam.vettri tholvi nitchayam ellai por puria maattyn enkiraan..darma sangadam. acharya kolai panna koodathu entru ontru shatrian karma pannanum enbathum oru darmam..evarkali konntru vazla koodathu entru erukireyn – avarkal yennai ethirthu nirkiraarkal enkiraan.. baradan varuvathai paarthu lakshmanan kobam pattu erunthathai paarthu..yennidam erukkum kaadalaal varuhiran..rajyathil aasai entru baradan ninaikiraan entraal appovey naan eranthuthu maathiri enkiraan raman..

2-6..There is no commentary for this verse.

..2-7th slokam…gopuram darisanam.madilkal niraiya erunthavaam.. 7 madil 7 gopuram.. yaaro edithu erukiraarkal..araiyaar vayyy  entraaraam..peysaamal erunthaan sowri raajan.. thaalathai erinthaar .. vadu ennikkum erukkum..virothikalai viratti adithaar..yenekky ethu darmamm entru keyttu kollukiraan arjunan..saranam adaikireyn..eduthu solli kulappam theer enkiraan..kozlai thanathaal naan thazlarnthu poyy erukireyn..enakku ethu sreyasu entru sollu..naan sishyan enkiran..unnai saranamaaha pattri erukireyn enkiraan..aru kadalai nokki pohum -thaamarai malara sooryan.. adu pola namm avanai pattri ..thamaraiyaal keylvanai ..puhal edam ellai entru erunthaal ..karpannyathaal pidai pattru perumaalai pattri gjanam ellatha thanmai..kitta poha payam kuraiyum..hanumaan seethai kidaikaamal sornthu erunthaar..raman mothiram koduthathu veenaahathu..nann thedukreyn entru ellaamal seethai piraatiyai ninaithathum antha marathin  killey seethai erunthathai paarthaar.. namm pannum prarthanaiyum avan arul entru erukkanum..

2-7..There is no commentary for this verse.

…2-8th slokam..thirukanna mangai..krishna mangala shetram.. baktavatsalan..paarkadlil erunthu vantha lakshmi thanithu vanthu entha dalathil vanthu kalyaanam  -theyn vanndukalaha devarkal vanthaarkal -entrum theyn vanndu erukkum..soham erukku - entra padavi vanthaalum soham pohaathu..enkiraan arjunan..enna vazli enkiraan..sidai  sinthanai.. sithai udalai erikkum.. sinthanai ueir ulla udalai erikkum..sanath kumarar naaradar..kattreyn aal porul ennum theria villai enkiraar naaradar..atma, param porul ellam soli koduthaar ..sinthanai erithey konntru vidum..anjeneyar pennai pirunthu eppadi kashtam pada veynnumaa entravar seethaiyai paarthathum evalai pirinthu ueirodu erukiraan raman entru ninaikiraar.. ramanai kolum alavu thukkam erukanum entru brahma chari anjeneyar ninaithaar..jeyathai  anubavikkum pothum thukkam poohaathu enkiraan..ethirikal ellatha naadu, selvam kolikkum naadu, enthra loham adainthaalum thukkam pohaathu.. nee thaan nal vazli kattu enkiraan..

2-8..There is no commentary for this verse.

..2-9th slokam..sanjayan sollukiraan.viyappudan sollikiraan.rishikesan kannan -guda kesan thookam tholaitha arjunan.nan sandai seyya matteyn entru amarnthu vittan enkiraan..enthiriangalai adakinavan rishi kesan.. baktar aavai perumaal…avanai seyvithaal namathu enthirangal ellam adangi pohum..gudakesan.thookam sombal jeyathavan..paranthaban arjunan. veeram udaiyavan. aanaalum karunai yaal sandai poda maatteyn enkiraan..”na Yosta” enkiraan govindanai parthu solukiraan.. andal govindaa entru 27, 28, 29 paasurathil solukiraal ..go saptham pasu madu , boomi, petchukalin athibathi entri moontru artham.. madu kanntru kappuvan ennai kappathu.. boomiyil   nallorai kaathu theeyorai neekki murpadum govinda.. vakku vanmai konndavan  athaal ..geethaiyil 700 slokams solli evanai thirutha pohiraan..nithya soorikalin thalavanai vida maadu -kantru pinbu sela pidikum.pinnadi varaathey entru athukal  thadukaathu.. namum appadi thadukkaamal ..naney yen velaiyai paarthu kollaamal erukkanum..sishyan mela utkaarnthu erukiraan.. appothum upadesikaran.. baktra r-aavi athanaal sollikiraan..

2-9..Ramanuja’s Commentary…

..Arjuna was explaining: How can I slay respected and venerable teachers such as Bhishma and Drona? The pleasures of the kingdom they are ruling in our stead, how can I better enjoy by eliminating them? Pleasures and enjoyments dripping with their blood. Let it be that we prepared for war and then reconsidering abstained; or let the army of Dhritarastra put a violent end to us. It seems to me to be more honourable to be killed by those not knowing right or wrong, then an unjust victory obtained by our destroying them. After speaking thus, Arjuna most humbly and reverently approached the feet of Lord Krishna and appealed to Him asking: What is in my best interests to do? I am your disciple and surrendered to you. Please deign to instruct me.Understanding that Arjuna was in delusion due to inappropriate sentiments of compassion and friendship and finding him under the misconception in thinking that to fight a lawful ksatriya war was against the principles of righteousness and seeing that he was also sincerely desiring to know what was righteousness; the Supreme Personality, Lord Krishna, the possessor of all opulence, to dispel Arjunas delusion, imparted to him complete knowledge of the soul and then he instructed him in karmas or performance of action as a matter of duty without any desire for fruitive results which in itself constitutes the means of self-realisation and thus in this manner Srimad Bhagavad-Gita was introduced for the benefit of all living entities by the mercy of the Supreme Lord Krishna.It was to this precise verse that Sri Yamunacarya the guru of Ramanuja paid tribute to in the fifth stanza of his composition Gitartha-Sangraha which is given below:Bhagavad-Gita spoke to Arjun whose refuge he indeed sought,Fearing what was right or wrong by misplaced love and pity fraught...2-10th slokam.vedam thaan garudan..kannadi paarthu azlaghai parka vedam enumm garuda-kannadi parkiraan..thirukanna mangai garuda sannathi.. nediya uruvamm perum pura kadal.. maha lakshmiyai kalyaanam pannikka vanthaar.. amurutha kalasam. onbathu gajam- kattam potta veshti- sathippar..kannan siruthu pun muruvaludan pesa arambikkiraan..munnuku pin muranaaha nadakiraan arjunan..eadthu kai nenjai  thottu -ethayam edathu pakkam eruppathaal..vedaantha karuthu solla arambipathal sirikiraanaam..namm perumal apadi thaan uthadukalai vaithukondu pesuvathu pola eruppar..namm kulanthai arjunan entru sirikiraan..geethi avanukku enbam koduppathal sirikiraan..last laugh. drirashtra..geethai sollum pothu mugham baavathaal artham puria vaikiraan..

2-10..Ramanuja’s Commentary…

…Observing Arjuna overwhelmed with grief at not properly perceiving the actual distinction between the physical body and the soul and yet discoursing in the way that one with proper knowledge of the soul existing independent of the body would expound; seeing him in the predicament of having conflicting views, beholding him languishing with inactivity when both the opposing armies were ready for battle; Lord Krishna smilingly began to instruct him in the very next verse beginning na tv evaham jatu nasam meaning never was there a time I did not exist, all the way through to Chapter 18, verse 66 ending aham tvam sarva-papebhyo moksayisyama ma sucah meaning I shall deliver you from all sinful reactions do not fear. Encapsulated within the threefold doctrines of Karma Yoga, Bhakti Yoga and Jnana Yoga which are the sole means for realising and then acquiring knowledge of the true nature of the individual consciousness and the science of attaining communion with the Ultimate Consciousness. It should be noted although Arjuna was lamenting the word prahasan means smiling. This indicates that Lord Krishna discoursed on these most esoteric subject matters regarding the nature of the soul and the difference between the material and spiritual manifestations while in the mood of enjoying a pleasurable recreation.

Geetha Saaram 1-38to1-46

September 24, 2007

..1-38th and 1-39th…slokam.nagapattinum..sownthra raja perumaal..acho oruvar azlakiyavaa..lobam rajyam veyndum enkira peyaraasai..kulathai azlitha papam friendai azlippathaal varum papam..janardanan entru azlaikiraan..eranndu papangalai druyodanan parkaathathu  pola arjunan parkka villai..selvam pahirnthu azlikkathathu peyaraasai..kulam azlippathu kannan edu kulam..raman eshvaahu kulam..yayaadi eduvidam ezlamai keyttaan..thanthaikku maruthaan..puru koduthaan..antha kulathai thooki kodukka edu kulathil piranthaan…yadavan entru peyar vanthathu..druodananum arjunanum moothaathaiyar ontru thaan…kulathai azlikkum papam seyya matteyn enkiraan..mitran  droham.. guhan baradan ..friend in need is friend in deed..vibeeshanan raman..entha eranndu dosham panna maatteyn enkiraan arjunan..asura kulam azlikka matten enkiraan -narasimhan.. prahalaadan ..mahaabali kollaamal siraiyil adikiraan..

1-38..There is no commentary for this verse

1-39..There is no commentary for this verse

….1-4oth slokam..vedam kadalai kadainthu geethai  ennum amudam koduthaan..naga pattinam erunthu kidanthu nintru seyvai naga pattinathil…kulathai azlithaal adramam thalai edukkum enkiraan Arjunan..kula darmam azlinthu pohum..sibi chakravarthi ramarin mun kulathil piranthavar..sukreevanukku kurangu kathai sonnan.. puli, kurangu manithan kathai..yen veedu vanthathaal unnai kai vida matten entrathu kurangu..puli manithanidam solli kurangu puthi mari vidum ..thalli vittudu entrathu..thalli vittaan..kurangu mamisam pidikaathu..manushan mamisam veynndum entrathu..kula darmam unnai dalli vida matteyn entrathu.sukreevan vibeshananai kai vida sollum pothu sonna kathai..vasishtar keyppar kathai kula darmam kakka ennum kaattukku poha solvaar..adarmam thalai viruthu ada vida matteyn enkiran arjunan..

1-40..There is no commentary for this verse

1-41th slokam..and 1-42th first half slokam…naga pattinam sondra raja perumaal adiseshanukku makkal selvam azlithaan..adarmam vanthaal kula pennkalukku ezlivu varum..kulam kulambi pohum..kula darmam seyya theriaamal narahathukku povaar..kula pennkal thaan darmathai ratchikiraarkal..vaali ramanidam marainthu konntrathum..seethai pirinthathaal  janahan pettra pennai pirinthathaal enkiraan….thaay paasam ..kula acharyam kulainthu pohum..antha kuttram seyya matteyn enkiraan

1-41..There is no commentary for this verse.

1-42..second half slokam…sowmdra rajanin ovoru avayamum azlahu…radnaangi sathu konndu..ponihar meyni..yennaiyum nokki..even meyni ponn.. maragatha thirumenni..dana hastham..seyvai..naga kannighai kalyaanam panni kodukiraan…vedam odum vaay..edathu kaathu thoodu sathi konndu eruppan..kulam azinthaal pithru karmaa seyya mudiyaamal  moothaathaiyar thalai kuppura pithru lohathilirunthu  viluvaarkal..shraartha karmaa mukkyam enbathu theriyum…mannavaraay ulaahaandu vanaharathil ulavuvaar..santhru maharaja beeshma darpanam.. bomikulley erunthu kaiel kodukka keytta  maruthu boomiel thaan koduppeyn entraar..saasrtham sonna padi seyya veynndum..

1-42..There is no commentary for this verse

1-43 slokam..LakshmiNarasimha perumal.desikan lakshmi hayagreevar,..jaathi kula darmam.vidaamal seyyanum. arjunanin pillai  .abi manyu  pillai  barishit maharaja ..garbathil puhunthu kappathinaan..veyttrumai paarkkamal..perumaal avayangalil ulla veyttrumai pola..differntiation is inevitable but we should not dis creminate..different depts of company have their individual kadamai..different position in football field..raman seethaiyidam kula darmam vida mattan entru sonnaan..10 years aannalum He was quitely spending time with Seetha..rishi kathi kathai..dabas pannum pothu kathi madiyil.. kuttha arambithaar..unathu villai keezl vaikka mattaya yentru.. unnai vittalum lakshmananai vida.. avanai vittalum villai vida mattey enkiraan..kula darmam mukkiyam enbathai unnarthum vahaiyil..

1-43..There is no commentary for this verse

1-44..Krishna shetram five. Thirukanna mangai thirukannangudi kapisthalam thirukovaloor Thirukannapuram..janardana.pirappu erappukalai vetti vidupavan..kula darmam vittal naragam kidaikkum..yen kula darmam olinthaal.papangalai theerkka prayachittam .patcha dapa pattum tholaikalam..kosalaiyai  parthuka solli seethai  edam eruka sonnan raman..kaadu kashtam entrum sonnan..seetha swargam yennathu naragam yennathu yentru keyttal.. yema pattanam einthra pattnam yentru solla vanthaan..yarudayai yennathaall yentru kettkka veynndum yentraal..nin piruvillum sudumo kaadu…prayachittam only exception.sandai panna matteyn yenkiraan..patcha- dapathukkum valli ellai therinthey seyvathaal..

1-44..There is no commentary for this verse

1-45. five alwars paadi erukirarkal.thayyar sannathi…vasu raja ahasathil sanjaaram seyya vallavan..daham eduthu killey eranginaan.rishikalai sama kadir yentru .vetta.. kannan vanthu ratchithan.. savai konndai sathinndu eruppar..padmini thaayar..rajya bogathukku sanndai podanumaa?..yellarum vanthu thayar aanathum eppo yosikalamaa? yentru Kannan kettan..soothattathil driupadi vaithu papam pannivittom -eppovaathu papam pannamal erukalam yenkiraan..good money after bad money..papam ellai.draupathiyai avamaana paduthinaarkal..thadahai kolvathu papam penn enbathaal ..aanaal aval visvaamuthra muda..athanaal koalaam yentraar..hanumaan.ashoka vanam azlithaar..entharjit brahmasrathuil kattu pattthaha nadithaar..ravananukku upadesam panna . kolla sonnan.. vibeeshanan thoothan yenna ashoka vanam azlitha thavarukku . thoothanai koluvathu peria papam yentru sonnan..

1-45..There is no commentary for this verse

1-46.slokam.sirupuliyoor..nee vilahinaalum avarkal sanndai pottal yene pannu vaay entru keytkka..avarkal yennai kolla vanthal padiluku sandai podaamal yenakku nannmai payakkum yenkiraan..hanumanai than theyr kodiyil  arjunan konndu ullan..shemam, shema daram. shema danam.karunai mukyam yentru ninaikiraan arjunan..arjunan kalangi soha pattan…kirubaa samudra perumaal..bala sayanam..arul maa kadal amudhu..therku nokki sayanam..daya-nagyagi thaayar..puli nagathodu..rishi..puli kallkaludan vanthaar..adiseshan payanthu garudanukku..padi keel garudan..

1-46..Ramanuja’s Commentary…

..Sanjaya frankly speaks to Dhritarastra at this time saying that Arjuna, who is the most noble minded, the most compassionate, the eternal well wisher and the most virtuous; although frequently fraught with difficulties along with his four brothers, instigated by thee and thy son, including horrid acts of treachery against them with intent to kill, such as attempting to burn them all alive in a specially made house of combustible lac, administering poison and other unworthy deeds as well. It is surely known to you that by Arjuna the destruction of all your clan is certain due to the fact that he has the support of the Parama Purusa, the Supreme Personality, Lord Krishna Himself, by his side.Still Arjuna looks upon you all with feelings of friendship and overcome by compassion and by the fear of performing actions which are opposed to righteousness, that tiger among men became introvert and said to Lord Krishna that under no circumstance would he fight. After saying so he became very dejected in mind and afflicted with grief at the thought of seperation from relatives and dropping his celestial bow reknowned as Gandiva he just sat down on the chariot. ..mudal adyaayam mudiya pohirathu..alavanthaar.. karunai vennndatha edathil karunai  kattum arjunan..sanjayan drudrashtanuku sollukiraan..radathil  vilahi eruntha arjunan. amarnthaan.. nirkka villai..kanndeepam villaiyum keezley pottu vittan..sonnathaal geetha upadesam kidaithathu..

Geetha Saaram 1-19 to 1-37.

September 24, 2007

1-19..Ramanuja’s Commentary…

..Duryodhana while witnessing the strength of the Pandavas army supported by the might of Bhima weighed his own armies strength under the command of Bhishma and perceiving the mood of his perceptor Dronacarya, he could understand the inadequacy in his own troops and the perfection of strength on the Pandavas side to be victorious and internally this aggrieved him heavily. Bhishma seeing all this gave a roar like a lion and blew a mighty, reverberating blast on his conchshell which was followed by a tumultous beating of drums, blaring of horns and blasting of conchshells as if indicative of the victory in order to cheer up Duryodhana. Immeadiately upon hearing this Lord Krishna and Arjuna seated in their majestic chariot capable of conquering all the worlds; both seized their conchshells and reverberated a sound that shook all the worlds. Thereafter Bhima, Yudhisthira, Nakula and Sahadeva and the rest of the maha-rathas of the Pandava army blew their conchshells and the roar which was heard cleaved the hearts of Duryodhana and the army of the Kauravas and in their hearts they felt that the battle was already lost. Thus did Sanjaya narrate to Dhritarashtra whose only concern was for the success of his son Duryodhana and the Kauravas in the battle. 1-20..There is no commentary for this verse.1-21..There is no commentary for this verse.1-22..There is no commentary for this verse.

1-23..There is no commentary for this verse.

1-24..There is no commentary for this verse.

1-25..Ramanuja’s Commentary….

..After attentively surveying the army of the Kauravas arranged in battle formation, Arjuna the son of Pandu on whose flag bears the image of Hanuman, who set the kingdom of Lanka ablaze, requested Lord Krishna to place their chariot between the two opposing armies. Requested whom? Arjuna requested no lesser peronality than the Supreme Lord Himself, the treasurehouse of such attributes as wisdom, strength, sovereignity, eternality, omnipotence and splendour. Whom by His will created the complete cosmic manifestation in its triple aspect of inception, preservation and dissolution for His own pleasure as in sport. The Supreme Lord Krishna, Hrsikesa, the master of the senses. The Supreme Controller, internally and externally of all living entities evolving and evolved. Who although the Supreme Lord of all, yet descended down to Earth out of His causeless mercy for the redemption of the faithful and even more, He condescended to be Arjuna’s chariot driver, carrying out his wish to station their chariot in such a commanding position as to be able to readily view the belligerent Kauravas and put within the range of his vision such heroes as Bhishmadeva, Dronacarya and Kripa and the Kings of royal dynasties. At that time the Supreme Lord Krishna said to Arjuna: see what chances there are for the Kauravas victory over thee.1-26..There is no commentary for this verse1-27..There is no commentary for this verse

1-28..There is no commentary for this verse

1-29..There is no commentary for this verse

1-30..There is no commentary for this verse

1-31..There is no commentary for this verse

1-32..There is no commentary for this verse

1-33..There is no commentary for this verse

1-34..There is no commentary for this verse.

1-35..There is no commentary for this verse.

1-36..There is no commentary for this verse.

1-37..There is no commentary for this verse.

Geetha Saaram 1-11 to 1-18.

September 24, 2007

….1-11th slokam..ellorum avarkal edathil erunthu beeshmarai pathukka …1-14th slokam..thathaha  atharkku pinbu.. madavanum .paandavan arjunan.  divya sangangalai oothinaarkal..vellai kuthirai poottiya ther..vellai varna theyr..neela nirathu perunthahai kannan..udal thaan theyr..ethai ottuvanum kannan..nammai athmaavai otti konndu pohiraan..vaikundam is the goal..athmaa paramaathmaa eruvarum udalil erukiraarkal.. madavan mudalilum paandavan pinbum sonnaan..maa piraatti aval nayahan athanaal mudalil maadavanai sonnaan..lakshmi kadatcham eruppathaal mudalil sollapattathu..rasak kiridai..kannan gopikaas maarai maari erupparkal..eranndu gopikku naduvil kannan.. adinaathar alwar eruvarum erukkum kurukoor pola..

1-11..There is no commentary for this verse

1-12..There is no commentary for this verse.

1-13..There is no commentary for this verse.

1-14..There is no commentary for this verse.

…1-15th slokam..vasantha mandapathil raamanujanai thiruppaalli panna sonnan nammperumaal..omm enkira saptham .sangu oli..rishikesavan pancha sanyathaiyum..nann pulankalai kattu paduthuvathal rishi singan avan..sangath alwan raamaanujar sannathikku meley vaithu erukiraar..ommkaarathai pola ..ethiril chakarath alwar..karpooram naarumo. sangaraiyaiya un alahu sala siranthathu enkiraal…pasi eduthaal vaayilum thookkam vanthaal edathu kaiyil sentru eruppan..unbathi paasuram…chakrath alwar pirinthu sentru azlikka sellum pothu piriya veynndum. sankodu chakram..mudalil solli athan sirappu..kangulum sangu chakram entru kai kooppum..vella suri sankodu azli yenthi entraar namm alwar..panchajanan ennum asuranidam vazlarnthu  paancha sanyan.. deve datham- arjunananin sangam..beeman powndram ennum sangam..

1-15..There is no commentary for this verse.

…1-16th sloham..pillai lohahariaar sannathiel sonnaar..1205 varushathil piranthavar vadakku thiru veedi pillai kumarar..jothishkudi..1371 varusham namm perumaal 48 years pinbu vanthaar..anantha vijayam darmarin sangam..kunthi putran raja adai mozli avarukku..darma raja..vasudevarin sister kunti devi..piruthai eiyal peyar..partha piruthavin pillai..sisubalan ennoru athai pillai arjunan pola..kashtathai kodu unnai marakkaamal erukka kunti keyttall…yudishtrian  yuthathil nillaithu eruppavan…kalangaamal yutham pannuvabavar..swarga  rohanam pancha paanndavar..udari nayai kirimiyaiyum kappaattra kirimai than meyl kondavan..suhosham mani pushbagam entra sangu nahulan sahadevan udinaarkal.

1-16..There is no commentary for this verse.

..1-17th and 1-18th   slokam vaikunnda vaasalil erunthu sonnaar..thaayar sannathikku yethiril..kasi raja sihanndi maharadan..sihanndi vaithu beeshmarai 10th day mudithaan kannan..visithra veeran thambi kku kalyanam panni vaikka beeshmar vanthaar..moontru pennkalaiyum ..ambai ,.davam.. muruhan.. maalai koduthu.. maru pirappil sihanndi aanaan..thumburu kantharvan..aan sareeram..penn..maya kannan veylai…drushtajunmanum sangai..subadra abi manyu oodinaan.. parishit suhan..

1-17..There is no commentary for this verse.

1-18..There is no commentary for this verse.

Geetha Saaram 1-1 to 1-10.

September 24, 2007

Adiyen was so blessed to hear Shri Vellukudi Swamigal’s Geetha upanyaasam in Podhihai channel during a short visit to our Karma Boomi.Later due to His Kadatcham the full Upanyaasam was in the internet along with Bagavath Geetha details. Here Swami is narrating Geetha in a very lucid way from various Divya Desams.I had noted a brief as I was hearing the Swami’s upanyaasams .I am compiling these notes for study and enjoyment.Also from another site the entire Geetha sloakams along with Raamanujar’s commentary was very informative.I have tried to combine these two toghether for our study and enjoyment.The site references are given below..

http://www.sangeethapriya.org/~tvg/247.GITA%20-VELUKKUDI%20SRI%20KRISHNAN/

http://www.bhagavad-gita.org/

..Srirengathil Vibeeshanain sannathi…Arjuna vishaada yagam.. arjunan varutha pattan ..18 nall yuddam…18 adyaayam..18 nadai nadanthaar Ramaanujar..18 rahasya granthams..vaishnavamum -18 romba.nerukkam..

700 slokams Geethaiyil..

66 th slokam in 18th ..Sarva daramaan…Sarama slokam..

..Chapter one introduces the scene, the setting, the circumstances and the characters involved determining the reasons for the Bhagavad-Gita’s revelation. The scene is the sacred plain of Kuruksetra. The setting is a battlefield. The circumstances is war. The main characters are the Supreme Lord Krishna and Prince Arjuna, witnessed by four million soldiers led by their respective military commanders. After naming the principal warriors on both sides, Arjunas growing dejection is described due to the fear of losing friends and relatives in the course of the impending war and the subsequent sins attached to such actions. Thus this chapter is entitled: Lamenting the Consequence of War.

Drauthrashtran-Sanjayanidam kettu arambikkum..pillaikal thavarai therinthum thiruthaamal erukppavan..darmashetrey  guru shetrey..

..1-1 and 1-2 slokams….namakkullum erandum  unndum..sathva gunam , rajo gunam  gopam dapam undakkum .. thamo gunathaal eruttu sombal..sathvam pandavarkal polum adutha eranndum ..ahankaaram mahankaaram ..deeya sakthi thaarnthu nalla sakthi vettri kittum pothu  gurushetram kathai ..geetha baashyam..dronaridam driyodanan eppadi sonnan enkirathu eranndaavathu slokam..vyoohamaha eruppathu pattri..padma vyooham, sahada vyooham..parthathum nadungi payappattu..davaru seyvathaal kidakkum palan kanndathum varauvathu..kannan anghu eruppathu paarthu ularukiraan…eranndu per pessikondathum kidaikkum.. nammalwar madurakavi alwar pola..vasanam apraveeth…

1-1..There is no commentary for this verse.

1-2..There is no commentary for this verse.

…..1-3rd slokam..draushtathumanan vahukka patta vyooham…pasya entru vinai sollai mudalil vaithaan…vittudu kanndeyn enntru sollumaa pola…dronar draupadan pillaib nanbaraha eruthu pirinthavan..draupadi brother…

1-3..There is no commentary for this verse.

..1-4th slokam..,1-5th and 1-6th slokam.. eranndu pakkathilum ullavarkal pattri sollukiraan..arthara soorahaa, maheshvasaha.. beema arjunanan..sathvihi draupada mannavan..virada nagaram.. utharai arjunan pillaikku kalyanam panninan..maharathanan..kasi rajan..sibi mannan..subadrai pillaikal..raman kittey kurangukoottam vanthu help panninaathu  pola…anilkalum vanthanarkal..yantner valiyil sentraal kurangukal kooda udavi.. thappu valiyil sentraal thambi kooda udava mattaan.. ethu thaan ramayanam…

1-4..There is no commentary for this verse.

1-5..There is no commentary for this verse.

1-6..There is no commentary for this verse

…..1-7th,1-8th, 1-9th  slokams…than pakkathil ullavarkal pattri sollukiraan..yen seiynam enkraan nannudayathu entru sollaamal..acharyaridam sollikiraan..sulli kattu koodiyirantha kathai..bavaan, beeshmar, karnan  everkalukku entru eruppathaal ,kirubaachariyar, asthvathaaman..aneghey bahavatha soorarkal..enakkaaha jeevan vida pohuvarkal..veebishanan karnan..eranndu peyrum kettavarkal pakkalil erunthavarkal..nallathu sollium ketka villai raavanan.. senjothu kadan  karnan erunthaal..ethu sari?..uttraarum uravinarum darmam erukkum varaiyil thaan..

1-7..There is no commentary for this verse.

1-8..There is no commentary for this verse.

1-9..There is no commentary for this verse

….1-10th slokam..avatharithu.. thontrinar..darmam nilai natta..thontri pigalodu thontruha.. eranthaar enbathilai- marainthaar enboom…sowseelyam entra gunam…miha periavan thaazlnthavanudan thozlamai kolvathu….beeshmar beeman eranndu peyaraiyum sollukiraan..nammudaiya synai pothaathu..avarkaludaiyathu porum enkiraan..eruvarum sathyam panninarkal..5peyarai onnum panna matteyn entraar ever.. 100 peyarai kolluveyn entraan beeman…aridam solli beeshmar kaathil padumpadi sollukiraan..balaraaman seedar druyudanan and beeman..

1-10..There is no commentary for this verse.


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