SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
samam sarvEshu bhUthEshu thishtantham paramESvaram |
vinaSyathsvavinaSyantham ya: paSyathi sa paSyathi ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
sarvEshu bhUthEshu – in all creatures (such as dhEva (celestials), manushya (humans), thiryak (animals), sthAvara (plants))
samam – being equal
paramESvaram thistantham – being the lord (of such body, mind and senses)
vinaSyathsu – while that body perishes
avinaSyantham – AthmA who remains imperishable
ya: paSyathi – one who sees it
sa: paSyathi – knows it truly
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
One who sees the AthmAs equally in all creatures (such as dhEva (celestials), manushya (humans), thiryak (animals), sthAvara (plants)) as the lord (of such body, mind and senses) and as the one who remains imperishable while the body perishes, knows the AthmA truly.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘He sees, indeed, who sees alike in all beings the abiding1 lord transcendant; the undecaying amid the decaying.’2
Seeing alike=seeing or discriminatingly knowing that ātma is distinguished as the ‘knower’; is separate from the diversities of (material) forms such as deva and the rest, and that in whatever bodies it may happen to dwell, it is, with reference to those bodies and senses and minds thereof, the lord transcending (=parameṣvara); in other words seeing the ātma-nature to be the same in every compound of soul-matter existence, by the common attribute of consciousness.
Also discriminatingly seeing that while bodies etc., decay, the principle of ātma does not decay, because of its inherent imperishable nature.
For him who distinguishes ātma thus, it is well enough; but he who takes it as a variable thing varying like the forms, deva etc., and therefore subject to birth and destruction, will ever remain in bondage (samsāra).
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