SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
SrI bhagavAn uvAcha
prakASam cha pravruththim cha mOham Eva cha pANdava |
na dhvEshti sampravruththAni na nivṛuththAni kAnkshathi ||
word-by-word meaning
SrI bhagavAn uvAcha – SrI bhagavAn spoke
pANdava – Oh son of pANdu!
(In matters other than AthmA)
prakASam cha – clear knowledge (which is an effect of sathva guNam)
pravruththim cha – efforts (which is an effect of rajO guNam)
mOham Eva cha – bewilderment (which is an effect of thamO guNam)
sampravruththAni – which obtains (unintentionally, or as a means)
na dhvEShti – (one who has crossed the three qualities) does not hate.
nivruththAni – that which separates from him (intentionally or as a means)
na kAnkshathi – [he] does not desire.
Simple Translation
Shri Bhagavan spoke, Oh son of pANdu! (In matters other than AthmA) One who has crossed the three qualities, does not hate clear knowledge (which is an effect of sathva guNam), efforts (which is an effect of rajO guNam) and bewilderment (which is an effect of thamO guNam) which he obtains (unintentionally, or as a means). He does not desire for that which separates from him (intentionally or as a means).
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘He (the man who has crossed the qualities) is one, Pāndava! who is exempt from hate, when lucidity, activity and folly prevail; who, when they prevail not, desires them not.’
Prakāśa=lucidity, or brightness of disposition, the effect of Satvam.
Pravṛitti= Effort or activity or the disposition to engage in active work, is the effect of Rajas.
Moha=Folly or infatuation or having a distorted disposition, is the effect of Tamas.
Things external to ātma are of a two-fold character, the one which men desire to have; the other which they hatefully shun. (The sign by which one may understand that he is above the qualities is that of his) not feeling a hatred when lucidity etc., may be found to be prevailing regarding things unwished for, and not feeling a longing when they (lucidity etc.,) may be found to be not prevailing regarding things wished for.[1. Editor’s addition from THE GITA BHASHYA OF RAMANUJA (1969) by Sri. M.R.Sampatkumaran, M.A.: He who does not hate the effects of the sattva, the rajas and tamas, known as illumination, activity and delusion, when functioning in regard to things other than the self which are undesirable; nor desires the same things when they have stopped functioning in regard to things other than the self which are desirable.]
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