SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
mathkarmakrun mathparamO madhbhaktha: sangavarjitha: |
nirvaira: sarvabhUthEshu ya: sa mAmEthi pANdava |
word-by-word meaning
pANdava! – Oh son of pANdu!
math karma kruth – engaging in karma as part of worshipping me
math parama: – having me as the ultimate goal for his actions
math bhaktha: – due to having exclusive devotion towards me without which he cannot sustain and hence engaging in actions having me as the goal
sanga varjitha: – having given up other results/benefits
sarva bhUthEshu nirvaira: ya: – one who is not inimical towards any creature
sa: – he
mAmEthi – attains me truly
Simple Translation
Oh son of pANdu! One who is engaging in karma as part of worshipping me, having me as the ultimate goal for his actions, due to having exclusive devotion towards me without which he cannot sustain and hence engaging in actions having me as the goal, having given up other results/benefits and who is not inimical towards any creature, attains me truly.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Doing work for Me, having Me as Aim, being My votary, weaned from attachments, and exempt, Pāṇḍava! from hating any one, he comes unto Me.’
Mat-karma-kṛit= He who does work for Me=He who studies the Vedas and does all similar (spiritual) work, considering that it is all but several modes of worship rendered to Me.
Mat-paramaḥ= He who has Me as his Aim = He who looks on Me alone as his Supreme End, towards which every effort is to be directed.
Mad-bhaktaḥ=My votary or lover=He to whom I am the Sole Object of aspiration or his only Hope; he who, out of his plenitude of love for Me, is unable to live unless he is ever engaged in hymning Me, praising Me, meditating Me, worshipping Me, prostrating to Me, etc.
Sanga-varjitaḥ=weaned from other attachments, on account of his love-attraction towards Me alone.
Nirvairas-sarva-bhūteshu=Hateless towards any creature. This arises from a three-fold consideration, viz:
Firstly; the bhakta‘s only happiness consists in being with Me, and misery in being without Me. (Hence his concern is not with other creatures).
Secondly; The bhakta attributes all his afflictions to his own guilt. (Hence he has no reason to hate others).
Thirdly: the bhakta has implicit faith in all beings being subject to God’s Sovereign Rule and Providence. Hence he has no cause to attribute motives of harm as independently arising from any of his creatures).
Hence the bhakta is exempt from all enmity. He who possesses these qualifications comes unto Me. Coming unto Me means realizing Me as I am in reality; i.e., resting in blessed enjoyment of the Divine that is devoid of the Faintest traces of anything like the defects of nescience (avidyā) etc.
OM TAT SAT
Thus closes The Eleventh Discourse,
Named Viśvarūpa-Sandarśana-Yoga,
Or The Book of Kosmic Vision,
With Śri Rāmānuja’s Commentary thereon,
In the colloquy between Śri Kṛishṇa and Arjuna,
In the Science of Yoga,
In the Divine Wisdom of the Upanishads,
Or the Chants of Śrī Bhagavān,
The Bhagavad Gītā.
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