SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
ya Enam vEththi purusham prakruthim cha guNai: saha |
sarvathA varthamAnO’pi na sa bhUyO’bhijAyathE ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
Enam purusham – this jIvAthmA (soul) who was explained previously
prakruthim cha – and the prakruthi (matter)
guNai: saha – with the qualities such as sathvam, rajas and thamas
ya vEththi – one who knows truly
sa: – he
sarvathA varthamAna: api – though bound in any body such as dhEva (celestial), manushya (human), thiryak (animal) or sthAvara (plant)
bhUya: na abhijAyathE – will not be born again
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
One who knows truly this jIvAthmA (soul) who was explained previously and and the prakruthi (matter) with the qualities such as sathvam, rajas and thamas, though bound in any body such as dhEva (celestial), manushya (human), thiryak (animal) or sthAvara (plant), will not be born again.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Who thus kens soul (purusha) and matter(prakṛiti) together with the guṇas; in whatever condition he exist at present, he is never born again.’
Thus=in the manner described, —whoso intelligently understands the nature of purusha (soul) and prakṛiti (matter); and also the guṇas = the humours or qualities of matter as will be described further on (vide the Succeeding Lecture XIV).
Whatever condition=(material conditions) such as being deva, man etc., in bodies, though much against the will (of the indwelling soul).
Never born again=will never get into the company of matter; meaning that at the time when the body ceases to exist, soul is realized, in its characteristic state of boundless consciousness and sinlessness.
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