SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
yachchApi sarvabhUthAnAm bIjam thadhaham arjuna |
na thadhasti vinA yath syAn mayA bhUtham charAcharam ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
arjuna – Oh arjuna!
sarvabhUthAnAm – in all things
yath bIjam – whatever that remains the upAdhAna kAraNam (material cause) [like the seed for a plant]
thath api cha aham – that is myself
charAcharam bhUtham – in all movable and immovable objects
mayA vinA – separated from me (who is the antharyAmi)
yath syAth – if we try to locate an object like that
thath na asthi – there is no such object
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
Oh arjuna! In all things, whatever that remains the upAdhAna kAraNam (material cause) [like the seed for a plant], that is myself; if we try to locate an object which is separated from me (who is the antharyAmi) in all movable and immovable objects, there is no such object.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
What the seed (or soul) is in all things, in whatever condition they be, manifest or inferred (or immanifest) I am that.
Whatever sum of things may be deemed to exist, without Me as their ātma, it cannot so exist.
The purport throughout, thus, —from :—‘I am ātma, Gudākeśa! enthroned in the hearts of all beings’ (Gītā: X-20), up to, ‘Movable or immovable, nothing exists without Me but with Me’ (Gītā: X-39),—is that the Lord exists in all things as ātma (or Spirit). All things in all conditions are ever united with Me as ātma (Spirit). It is evident from this that what is intended to be shown by sāmānādhi-karaṇya, (or communal existence of substance and attribute as one object) is the fact of the Lord dwelling in all things as Spirit (ātma), (or that all things have only a relative existence with reference to the Absolute Spirit).
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