SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
sarvatha: pANipAdham thath sarvathO’kshiSirOmukham |
sarvatha: Sruthimal lOkE sarvam Avruthya thishtathi ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
thath – that pure AthmA
sarvatha: pANi pAdham – can perform all activities of hands and feet
sarvathOkshi SirO mukham – can perform all activities of eyes, head and face
sarvathaS Sruthi math – can perform all activities of ears everywhere
lOkE – in the world
sarvam – all entities
Avruthya thishtathi – pervading
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
That pure AthmA can perform all activities of hands and feet, eyes, head and face and ears everywhere; it is pervading all entities in the world.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Everywhere hands and feet, that (kshetrajña, is) ; eyes, heads and faces everywhere, and all-hearing; abides in the world encompassing all.’
Everywhere hands and feet, that= The pure soul-nature is capable of doing everywhere what hands and feet do (in the embodied state). Similarly, it is capable of performing the functions of seeing, hearing etc (without the physical organs).
That Para-brahm, —albeit possessing no hands, feet etc., is yet capable of performing the functions of such members,— is declared by such Śruti passages as:
‘Handless, footless, He fast moves and grasps; eyeless, He sees; earless, He hears etc. ’1
That pratyagātma (soul) also, in its pure nature, and as co-essential with Para-brahm, has this capacity of performing functions without organs, is a clear conclusion from the Śruti, when it declares:
‘Then the wise (soul), casting off merit and demerit, and become purified, attains transcendent equality (with Brahm).’2
Also in the Gita; itself the Stanza further occurs: ‘Embracing this knowledge, whoso attain to My standard of righteousness’ etc. (Gī: XIV-2).
And that (or this kshetrajña), abides in the world encompassing all: means that soul pervades all things in the world without exception; for pure soul-nature has no limitations of space etc., and therefore it is all-pervasive.
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