SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
ithi kshEthram thathA gyAnam gyEyam chOktham samAsatha: |
madhbhaktha Ethadh vigyAya madhbhAvAyOpapadhyathE ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
ithi – in this manner
kshEthram – body which is known as kshEthram
thathA gyAnam – means to acquire knowledge about AthmA
gyEyam – the true nature of AthmA which is to be known
samAsatha: uktham – briefly explained.
madhbhaktha: – my devotee
Ethath – these three
vigyAya – knowing truly
madhbhAvAya upapadhyathE – will become qualified to remain detached from samsAram (materialistic aspects).
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
In this manner, the body which is known as kshEthram, the means to acquire knowledge about AthmA, the true nature of AthmA which is to be known are all briefly explained. Knowing these three truly, my devotee will become qualified to remain detached from samsAram (materialistic aspects).
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘In brief has thus been told (you what is) Kshetra, Knowledge and the Knowable. My Bhakta, well knowing this, is fitted for My state.’
Thus, a concise description of what constitutes the principle of Kshetra has been given beginning with: ‘The great Elements, Ahaṇkāra etc.,’ (Gi: XIII-5). and ending with: ‘…..the aggregate, the basis for the soul’ (Gi: XIII-6); of the Knowledge-means by which to know the Knowable soul-principle in; ‘Reverence etc’ (Gi: XIII-7) up to: ‘Meditation of Knowledge regarding (spiritual) truths’ (Gi: XIII-11) and of the truths regarding the Knowable or Kshetrajña-principle, in : ‘Beginningless having Me as Goal etc’ (Gi: XIII-12) up to: ‘Centred in every heart’ (Gi: XIII-17).
My bhakta knowing this = knowing the truths regarding (1) Kshetra, (2) the means by which to reach the (or realize) soul-nature as distinct from Kshetra, and (3) Kshetrajña.
Is fitted for My state: My state is My nature, different from samsāra (material mundane existence). To reach this state he becomes competent.
Now (1) the beginninglessness of the conjoint state of the two distinct-natured verities, matter and soul, (2) the difference of function which (in union) each is supposed to perform and (3) how these two principles came to be conjoined, will be treated of:
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