…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.
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