.2-59 slokam..vedam perumaiyai eduthu uraikum. alwar appadi mattum peysaamal ezliaven.. pattrudai adiyavrkalukku ezliyavan..gjana piran varaha perumaal garuda piran oru puram..thiru viruttam kadaisiyil yeenacha gjana piran allal enkiraar..meenaaha kadalil erukiraar ..kormaavathaaram eduthu manthra malai azluthum pothu thaanginaar.. vamana avathaaram eduthu yemathuvaar.. narasimha, eranndu ramanaahaum nammbikai -kannan poyyey vadivaay–boomi piratti edarnthu eduthu varaaha perumaal thaan namakku yenkiraar..nangu samghaikalai paarthu midithom.. mukyamana slokam.59,60,61 slokams ..atma nilaiyai purinthaal pulankal adangum.. 60 pulangalaiadakinaal atma darisanam yerpadum ..ethu nadakkum yentru theriaa villai.. 61 vidaisollikiraan..atmavukku soru podaatha atmavukku ..pulangalai adakki vizhaya sugangal vilakki pohum..sittrinbam pohum..vaasanai suvadaium thavirrkanum..aasai virunthu pohum vaasanai erunthaal..loham vizhayangalin eruntha gjanam aanantham vadivedutha atma arinthaal antha asai vaasanai pohum..manasil uruthi konndu athan paal ezhlukka paduvom yentraal athin edam pohamal erukkanum..atma darisanam. unmaiyaana nilamai theinthaal.vasanaiyum vilahum..
..Sensual objects of enjoyment are fuel for the senses. Lord Krishna states that the desire for these sensual objects departs when one starves them by restraining the senses from indulging in them. But although the action is restrained the craving remains subtly within the mind. Rasa is taste and raga is attachment. So the craving attachment for taste of sense objects remains present. However when the eternal nature of the soul is realised in all its glorious splendour and it is seen that it is infinitely more attractive than the most delightful sense object. At that time all desire for sense objects completely vanishes along with the residue of craving.
..2-60 slokam..navaratri manndabam..27 penn paasuram paadi erukiraar.. thaay- thozli -makazh paasuram.. 73 pathigam aanaaha paadinaar.. adyayana uthsavatil penn vesham enntrum unndu..atmavai ariya enna pannanum enkiraan arjunan..arivu buddhi evatrai purinthu kollanum..pulankal adangi atma daisanam. aanyonya asretha dosham. pithyam thezliya kalyanam.. kalyaanam pannittal paithyam thezliyum..pola..pahutu arivu konndu atmavai theriya muanntru.deham thaazlnthathu atma uarnthathu yentru pahuthu therinthavan..balavaana pulankal..manasai thangal valliyey ezluthu kollum..ull nila eivarudan niruthu- 7-1 nannmuhan nootranthaathi..evvavulahil maayan.oolamittu erukiraar alwar..yemma veedu paasuram..oru mudalai piditha yaanaiyai kakka odinaay ennai eppo einthu mudalaikalidam erunthu kaakka odi vaa enkiraar..kovil panni seyyum nammul sanndai padavi poraattam.pulankal paduthum paadu..pulangal kattu paduthuvathu kashtam yentru sollukiraan..garudanum pannbai sappida pasi kobam pattu keyllvi keyttar..
..Until and unless self-realisation is attained by direct soul cognition the cravings and attachments for sensual experiences will never entirely cease to exist subtly or physically. The concerted exertions of even the persevering yogi can all be to no avail against the restless and powerful senses of which any one of them can forcibly decoy the mind astray. Thus the conquest of the senses is ultimately dependent upon realisation of the eternal soul and the perception of the soul is dependent upon control of the senses. Thus Lord Krishna alludes to the difficulty there is in striving for soul cognition following jnana-nishta by knowledge only.
..2-61 slokam..vadakku karaiyil puliamarathin adiyil erukkum alwar..8vathu thirunaal. appankovil ..avathaaram yerpattathu..mangalasasanam manndapam..5 naal thirunaal uthsavam engey vanthu kaalai thirumanjanamm ..eravu 11pm garuda sevai..hamsa vahanam alwar. danda naarkaaliyil madurakavi alwar..6am varai sevai..vidai koduthu araiar thazlathil esali kooti paaduvaar..padalai pettru konndu pohirarkal..veethi perumai -muni -naay kathai..vaykkum naykum paramapadam azlithaay entha peyykum edam kodu yentru alwarai keyttaar..manasil ulla rajo tamas gunam kurainthal pulankal kattu padutha mudiyum..siruthazlavu adakki yennidam layithu vazlvaay yenkiraan..kovil sentru satva gunathai vuarthikanum..pancha sakti mayam avan…avan vasapatta namathu enthirangal nilaikki nirkkum..pulankal avan paal layithaal atma dairsanam kittum enkiraan….
..Whosoever would wish to succeed in overcoming the dichotomous difficulty by the mutual inter-relating dependence of sense control and soul cognition as delineated previously, must certainly master the senses. Which due to their constant craving for pleasure are extremely troublesome to govern. Lord Krishna as the Supreme Lord is instructing to make Him the sole object of ones meditation and thus become established in undisturbed serenity in the ultimate reality. When our minds have been evolved to realising Lord Krishna as the supreme absolute reality all impurities are eradicated and the mind is purified and clear, free from all desires. Now at this stage for the first time the mind is free from all desires. The mind along with the senses completely under control is then capable of achieving cognition of the eternal soul. In the Vishnu Purana XI.VII.LXXIV beginning yatha adniruddhata-sikhah it is written that as a blazing fire fanned by blowing wind burns up dry wood; in the same way Lord Krishna enthroned in the heart burns up all sins of those who link their individual consciousness with the ultimate consciousness in soul cognition. Spiritual intelligence is confirmed in those whose senses are under control. But it must be noted that unless devotion has developed for the Supreme Lord Krishna, whosoever attempts to master the senses by their own might and self effort are all destined to failure.
..2-62,2-63 slokams ..therkku 3 vadakku karaiyil 5 divya desam..tholai villi mangalam erattai thirupathi…aravinda lochanan deva piraan..moolavar aravinda lotchanan.senthaamarai kannan uthsavan..asvini theerthamm karun thadam kanni thaayaar..nayagi paavathil paadukiraar..sinthaiyum seyalum avanidam vaikkanum..vidai pettru pohum pothu -erattai pallanndu petru -kann parvai varai alwar paarthu konnduay eruppaar..lakkika vaithathaal pulankal kattu pattana. avan meyl .ninaikkathu erunthaal vizhangalil konndu..athil patru yerppattu nasai siruthazlavu asai. kollunthu vittu kamam adainthu aaha veynndum yennum peraasai yerppadum.. adaiyaavitaal kobamaha uru maarum..abi jayathey azlavilla kobam yenkiraan..ramaney ..poondeydodu azlippeyn yenkiraan kobathodu ..kobathaal guruvaiyum kolluvaarkal.. kobam vanthaal -sam moham- thadumaari padattam varum -pahuth arivu poyidum.. our gjanamum marakukirom..thodangina kaaryam maranthu puththi tholainthu pohum. atma swaroopam pohum.. kaama krodangalil edu pattu nasikirom enkiraan..
2-62..There is no commentary for this verse.
..Lord Krishna is explaining that one whose cravings for sensual objects linger, the effort to overcome the senses without focusing the mind on the Supreme Lord is futile. This is due to the fact that without the Supreme Lords grace the residue of past sensual activities and the pleasure or frustration derived therefrom will delude the mind to pursue sense objects. This debilitating effect creates a magnetic attraction where the desire for sense objects becomes more and more extreme. From this extreme desire springs kama lust. Lust is the next stage of desire. Lust is that which one feels when they thinks that they cannot exist without their desire being gratified. From lust springs krodha anger. Krodha is that frustrated outraged one feels against that which stands in the way of obtaining the gratification of ones senses. From krodha arises sammoha bewilderment and delusion which is the mental condition where one is no longer cognisant of what action should be performed and what action should not be performed. One will foolishly do anything in this condition. Thereafter comes dementia causing loss in memory of the process one began in order to constrain the senses and control the mind. From dementia comes loss of will power, one no longer has the drive and incentive to cultivate themselves towards obtaining spiritual realisation of the eternal soul. When this happens then one perishes their spiritual opportunity being drowned again and again in samsara the endless cycle of birth and death in the material existence.
..2-64 slokam..devar piran sannathi therkey erukku..munivar davam erunthu. havis kodukka uthavunaal deva piraan uthsavar …srinivasan moolavar..pushpangal konndu varuvaar..azlahu paarthu erunthaar..sennthaamara yodu meenndum seyvai saathikiraar aeravinda lotshanaaha..sinthaiyaalum seyykaiyaalum sollalum deva piranai adainthathai paadukiraar..nammalwar arangam senntru athyana uthsavam.. masi madam swati anusham visagam erattai thirupathiel nadakkum..engu vanthu pinbu alwar thirunagari ponaar..ninaippavanaikku yenna peru kittum ..manasil ulla satva gunam valara thodanngum..ahara suddhi..raha dvasham kuraiyum..raham ethirparkkum aasai..dvesham..venndiyavarkal nallathu panninaalum yettru kolla maattom..atmavin vasam einthirankal kattu padil varum.. viruppu veruppu vilahanum yenkiraan..manasum adangi pohum..thellivu varum.. atma daisanam kittum..ninaikka ninaikka eppadi vuarvom yentru kattu kiraan..eiyappadu than meyl aanddan ..arangan yentru alwar sonnathu pola..
..Previously in verse 61 Lord Krishna has declared that who ever meditates exclusively on Him as the Lord of all, being the soul within all hearts, then by this all impurities are eradicated and the mind becomes clear, expunging all desires. Here he says that the senses become destitute and barren of all cravings and aversions when they are mastered by the mind in this manner. Rejecting all desires for sensual objects with a mind firmly under control, one achieves lucidity of mind along with inner purity and blissfulness.
..2-65 slokam..appan kovil yennum edathil avatharithaar alwar..thiruvengadathu appan..manasu thezlivu adainthathum.thukkangal vilahum..yenna thodarbu?..manasu thezlivu adainthavan puththi nilai perum..sthipa brahjnan aahiraan..atma darsanam thaan putti nilai erukkum thanmai..bakti yogam pinbu thodangalaam..bakti pannithaal thukkam kaliyum..naduvil ulla eanndu padikalaiyum sollukiraan engey..1.perumaanai ninaithal2.rajo gunam kuraiyum 3. viruppu veruppu neenguvathu4. einthariangal vasa padum.5.manasu kattu paattukkul varum.6. manasu thezlivu..7.bakti yogam 8. thukkam pohum ..mudal padiyil kalai vaithaal pothum –ella edathilum athuvey koottinndu pohum..govindaa nama sangeerthanam panninndu seyvippathu pola..nezl kadal sool.vali ninna vall vinai pohum yentru alwar sonnathu pola..
..Lord Krishna now explains that when the mind is placid and pure it has enacted for itself the cessation of all miseries arising from conjunction with prakriti materialism. Prasanna-chetah refers to that delightful one whose mind is expunged of all impediments that hinders it from realising the eternal soul while bestowing the spiritual intelligence needed for illumination. Thus when the mind has been purified all sorrow is terminated.
..2-66 slokam.thiru kulanthai or perm kulam or then kulanthai..perm kulam ullathu..veda saaram munivar kumudavalli puthra..kamalavathi yenntru magal.thiru maarbudan naatchiarai serthu konndaan..garudan sinna uthsavarum ullaar..manavaiyai sirai vaithaar garudan meyl senntru asuranail nadanam. maya koothan..then kulanthai vann kudavaa ninna maya koothan paasuram..55 mudal pulanakalai adakku vathu pattri sollukiraan..yuktan.avanidam putthi seluthinavan. ayuktan putthi ellathavan..atma darisanam kittathu..atma pattri sinthanai erukkaathu..yen ninanaithu pokkuveer eppothu.paasuram..shanti yerpadaathu atma sinthainai ellathavanukku..shanti is not amaithi..aasai einmai thaan shanti..atmavai pattri ninaikka ninaikka asai arum..nimmathi varum..asai inmai ellamal erunthaal moksham kittathu..ashtaanga yogam..aasanam pranayamam .pryatagaram thyaanam .daranam- asai ellamal eruppathu.-.samati.-motsham..
..One who is unable to concentrate and focus their mind in meditation on Lord Krishna is known as ayukta devoid of spiritual intelligence. One who attempts to control their senses by their own efforts without securing the grace of the Supreme Lord merited by devotion. To these living entities no clear, definitive illumination in consciousness can develop; ergo , because one will not be able to internally realise the ultimate reality of the Supreme Lord through the medium of the eternal soul as having name, form, qualities, pastimes, abode and sweetness. Thus without being able to comprehend and contemplate on the nature of the eternal soul there can be no tranquillity. Nor is it possible to dispel the compulsive urge and inclination to experience sensual objects. To those who are not tranquil, who are addicted to sensual objects and who are submerged in sense gratification; how can they ever possibly attain eternal blessedness and transcendental bliss. Again as stated previously are the disastrous consequences that result in the inability to govern the tempestuous senses.
..2-67 slokam..periya kulam..thiruvadikku aruhil ulla kulam..seshtitha acaryam gunathai kattinaan viyaappaana thiruvilayadalai kattinaan..nava thirupathi ontrontrum oru gunangalai kaattum alwaruku..pulankal ontrai thaan grahikum.. nam avanpakallil pulankalai seluthanum..entha manasu enthirangalai pin thodarnthu sentraal…kanndu keyttu nuharnthu ..roopam vasanai vizhayangal..pora vehathil manasaium ezluthu kondu pohum…atmavai ninaikkum puthi poey vidum..oru samayathil palathai ninaithaal kuzlapam..thanneril padahu ethir kaathaal thathalikum pola..pulankal ethir kathu pola ..manasaium abaharikkum yenkiraan..kaathai niruthinaal padagu thathazlikaathu..athai niruthum avanathu thiruvadikalai pattru yenkiraan..kudamaadu koothan..varaayo yennarkku ..manamara koothaadi makizlnthaay.thirumadalil…parai kalanga koothadinaan.nann mattum arangathai vidaamal eruntheynn..manasumm kannum koothaadi pinney poey viddathu yenkiraar..sellkintrathu yen nenjamey sanginodum. nammalwarum.alwar sonnathu pola..avan thiruvilaiyaadalai ninaithaal pulankal adangum..
..When the senses are rambling about in pursuit of their delights and one allows their mind to follow in hot pursuit after them, then the mind will be deprived of its inherent intelligence and will completely forget all the things that lead to ones highest good. Instead of inducing a strong will to pursue spiritual development one will develop a strong will for sensual enjoyment. Thus Lord Krishna gives this fitting analogy of a ship in the ocean being tossed about violently hither and thither by tempestuous winds. The conclusion of this rational is explained in the next verse.
..2-68 slokam..thiruperai7-3-1 paasuram then thiruperai..mahara nedum kulai kaathar..thiruperai natchiaar kuzlak kathu natchiaar nanngu. sowndrayam katti koduthaar. 10 paasuram..sri devi boo devi..kidanthi ninntru nadanthi kilarnthu eduthunazlanthu kaadal boo deikooda.. sri devi nanjathil thaan vaithu erukiraan..druvaasar kobam..sivantha meyni ellam ..karumpatchai varnam pohividum.boomi piraatti vanthu..peram sareeram thiru vinsareerathai boomi piraatti tharithathal peyar yerpattathu..thiru per nagar arangam.so then thiru perai yerpattathu..kaadu kappukal ani kalankal maharam ponntru neenndu erunthathu..masya pushkarani..perumaan nangu natchiarudan amarntha thiru kolam..avan azlahil enthiriangalai seluthinaal pulankal adangum enkiraan..manasu puthi nilai perum..atmavin unnmai nilaimai purinthu koolkiraan..thyaanathil atma darisanam kidaikkum..namathu varying rusiyai thirupti padutha 108 divya desam various nilalkalilum sevai saathikiraan..azlahil edu pattu uttraaraivittu nenjaium vittu vittar..pulankal ovuontrum avan kittey poey thirummbi varaamal manasum avan adi seyrnthathu.
..Therefore in the way that it has been definitively expounded by Lord Krishna, whosoever achieves communion with Him the most exalted reality for meditation will surely in every way have their senses abstracted and completely oblivious to the objects of the senses. Thus so qualified to them will come installation of wisdom and so established they will become fit to attain the eternal soul. The achievement of one who has subjugated their senses and whose mind is situated in sublime serenity is discussed in the next verse.
…2-69 slokam..vilva maram sthala virusham.. garudan othungi katchi azlikiraar.. vellai suri sangi..pul.garuda sevai alwar ullathil nadanthathaam..parama padathaiyum paarkadalum periya edamaaha karuthaamal nenjathai neezl nagaraha konndaan..garudauthsavam mukiyam evv vooril.. vedam oliyum vizlavin oliyum pillaikal villaiyaadum oliyum.kadatchikka garudan thalli erukiraan..nenjathil garuda sevai yentru ninaithaal kuppaikalai ahatri eruppathu pola mattra vizhayangalain pinbu pohaamal erukkanum..atma gjanathukku yenna palan yentru sollukiraan.miha vuyarntha nillai solukiraan..70 nadu 71 kadaisi ..solukiraan..pahal orutharuku eravu silarkku kakkay kottan pola..pulankalai adakinavanukku pahal .adakkathavanakku eravu..evanuku eravu avanukku pahal..sarva boodaanaam -pulankalai adakkathavarkaluku atma sinthanai eravu..puriaathu..eravu enbathu oli ellamai theriaathathu enkiraan..jaggarthi vilippu udauyavanuku pahal..vizlippudan ullaha vizhayathil erukkum makkal .pulankalai adakkinavan ethil eravaaha erukkum..munivan pola yenkiraan.. ethvum kannil padaathu …
..Lord Krishna is explaining that realisation of the soul is like the darkness of night to all conditioned living entities. Being that the wisdom of soul cognition does not shine forth unto them who pursue sensual objects being likened to the darkness of night. But that understanding of the soul for the realised being who have subjugated their senses is lucidly awake in this night and sublimely aware remaining focused on the bliss of the eternal soul. Whereas those of mundane understanding who occupy their existence awake to the pursuits of sensuous delights in this darkness of night are asleep to the reality of soul cognition. Sensual pursuits are not appealing to one situated in soul cognition.
..2-70 slokam..vellai. suri sangodu azli yenthi thaamarai kannan. yenkiraar..sangu munnal sonnaar thamarai kanna kooti. sangodu chakarai pangaya kannan yentru andal. udal 10 kazluthu ontrualwarkaluku. avan vaay amudhu petravan sangatharaiyaa yun selvam sala siranthathu..karpooram naarumo..azli eppothaavathu kolla pirinthu pohum evan piriyamaataar sappida vaay amudam kidaaka avan kai yentru eppothum..thaamarai soorian uthikkum pothu malarum..valaikann soorianai paarthu malarum edathu sangai paarthu moodum..sooriya chandrakal pola chakram sangu..entha perumaalai ninainthu konndu erukkanum..thiru ellaraiyilirunthu paandiya mannan 108 perai kooti vanthaan. oruvaraaha avaney erunthaan..vizhayangal padamal eruppathu vuarntha nilai… pattalum athu kanndu vihaaram maaruthal adaiyaamal erukkanum. prahalaadan pammbai adiseshan yentrum malai govardanam yentrum kadalil azluthum pothu paarkadal yentrum miha vuarntha nilaiyil erunthaan..vihaarathai mattum thavirkka solukiraan..baathikkathu erukkanum. vizham sappittalum atmaa azliyathu yenru erupathu amutham yentru ninaikaittaalum..kadal nadhikal serkintrana..sernthathaal kadal nirainthathaa? earghaiyaal nirainthu erunthu.thanner sernthathaal maaruthal adaiyaamal erukkum kadal neerpola..kaamangalum manithanin ulley senntru sernthathaal, yerkaneyvey manasu nirainthu..adiyavarkku utava muyal meyl kobam kondathu pola antha vihaaram padanum..namakku yentru vanthaal vihaaram adaiya koodaathu..pattratta thanmai erukkanum..
The ocean is full unto itself and always maintains the same form even though countless rivers enter into it. Whether the rivers enter or do not enter, the ocean is unaffected and undergoes no difference. Similarly when the senses of one in transcendent meditation come in contact with sense objects such as sound and it enters into the sense vector of hearing and is apprehended by the ears such a one still remains peaceful and maintains an equipoise state of consciousness. In other words the sublime satisfaction derived from direct soul cognition precludes any disturbance from the senses or agitation towards sense delights. Whether sense objects are experienced by the senses or not experienced by them one in transcendent meditation will not be affected and will not be subject to any disturbance. But Lord Krishna is saying that this state can never be attained by one who is kamakana full of lascivious desires or is controlled by the same, for such a being can never achieve peace.
. 2- 71slokam.bhoomi paalan..kasini veyndan… entru alwar padukiraar..sri devi, poo devi kaalai varudindu erukirarkal. kooppittu ennaium kainkaryathukku azlaikka veynndum enkiraar..vadi ella paasuram..kodin vinai ahatri kainkaryam panna prarthikiraar..muartchi thodangu kiraan.ethu namum pannalam..69, 70 mel padikal konnjam kashtam…asai tholaithu nirmaha nir ahankaraha.. ennathu ennaamal…mudalil ahangaram ellamal,.karvam neekanum..ahamgharam- dehathi aham enntru ninaippathu..nanay udal enntru ninaithu eruppathu ahankaaram..nir mahankaaram.. ethuum ennathu entru ellamal eruppathu adutha step.. asaikalai vilakki ..vizhayathil ulla aasai thurakka veunndum..athma darisanam kittum…thiruvadikalai seyvikka prakaarathil jannal vaithu erukirarkal..koopidu thooram.koovuthal varuthal seyyathey entru padinaar.. farmer’s daughter informs Ramanujar about this koopidu thooram..asanga karma yogam.. pattru attra palanil aasai ellamal ennuthu ennum yennam ellamal nann seykireyn entru ninaikkaamal..mudalil atma darsanan.. 7th adhyayathil paramatma adaivathai sollukiraan..atma darsanam kidaithaal thukkam attru pohum..antha kalathilaavathu karma yogathai seyya veynndum yenkiraan..yenakkaaha seyyamal samudayathukku ubayohamaaha yethai seyythaalum karma yogam thaan..vallum vallkkai than namakku kalam..saval- challenge- enntrum kachtam enntru ennamal ellarukkum nannmai seyya veynndum…karma gjana yogam seyythu atma darisanan kidaitha pinnbu atmaavai adimaiyaha konnda avanai therinthu kolla .bakti yogam 7-9 adyayathil solukiraan..erandavathu adyayam 11 slokathilurinthu ari urai thodankukirathu..arjuna soha pattu mudail sollukiraan…atma nithyam entru mudalil solli kodukiraan..38 slokathilurinthu 52 varai karma yogam solukodukiraan..pattru attra karma yogam pattri sonnan..53- nirmalamana manathal gjana yogam pannalam enkiraan..54 arjunan gjana yogathai pattri kettan..55-72 varai sollukiraan..devasarma kathai mitravaan edaiyan–santhi ullavan..durmathan kadaimai seyyamal .vesi thodarbu konndu thavaraana valkkai.. pisasu adu puli..puli thodarnthu antha adai mattum pattri..kovil vasal vanthathum.. pona janmathaal kathai sollithaam.erandavathu adyathu oli reengarithu gjanam vanthathaam….perumaikal kittum enkiraar.varaguna mangai vijayaasanar kovil..edar kadivaan ennum peyar..bogya patha ..ninntru konnu, erunthu konndu,paduthu konndu..pakkuvam baktham nilaai adainthaan enntru ..wait panni nammalwarai ethirparthu erunthaan..thezlintha pin sinthai entru paadukiraar moontru divya desathaiyum.
The word kamas means desires or those things which one wishes to enjoy such as taste or touch. Lord Krishna is instructing that whoever can relinquish these desires is free from craving, free from my-ness the conception that these things are mine and free from I-ness, my-ness and the conception that I am this body. Such a one not bewildered does misidentify the physical body as being the soul, rather such a one perceives the soul and attains peace.
Lord Krishna concludes chapter two by revealing the state of consciousness achieved by one who performs all actions unattached and equipoised based on knowledge of the eternal nature of the immortal soul. This process has for its goal the attainment of transcendent meditation. It is brahmi or that which leads to brahma the ultimate truth. Knowing the philosophy of actions are like this, one will no longer be subject to bewilderment and delusion. The results of this are one will no longer be compelled to enter samsara the endless cycle of birth and death in the mirage of material existence. If one begins this process with determination even in old age one will have the opportunity to attain cognition of the eternal soul within and brahma-nirvana final liberation from the material existence.Thus in this second chapter one who is not knowledgeable about the exact nature of the soul, or how by performing ones prescribed duties unattached can lead to liberation, or how by the misconception of identifying oneself as the physical body one will not be properly situated and how by the process of sankhya in jnana-yoga teaching the knowledge of the eternal nature of the soul as well as in karma-yoga performing all activities with unattachment leads one to the consciousness state of transcendent meditation.The following doctrine is what is summarised in chapter two: 1) That the immortal soul is eternal.2) All activities should be performed as a matter of duty devoid of desire for reward.3) One who is spiritually intelligent of illuminated consciousness understands that through either jnana-yoga or karma-yoga the goal of transcendent meditation can be attained.
These three spiritual truths have been revealed in the second chapter of the Bhagavad-Gita for curing ignorance and dispelling delusion.
Thus ends the Sri Vaisnava Sampradaya commentary to Srimad Bhagavad-Gita: Chapter Two entitled Sankhya Yoga: The Eternal Reality of the Souls Immortality by Ramanuja Acarya.