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..
..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.
..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..
..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..
..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..
..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..
..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..
..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 ..
..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..
..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.
..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.
..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.
..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.