SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
aSvaththam Enam suvirUdamUlam asangaSasthrENa drudEna chithvA |
thatha: padham thath parimArgithavyam yasmin gathA na nivarthanthi bhUya: ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
Enam – previously explained
suvirUdamUlam – having deeply fixed root
aSvaththam – the tree (i.e., samsAram)
dhrudEna – firm (due to having good knowledge)
asanga SasthrENa – weapon of detachment (in worldly pleasures made of the three qualities)
chithvA – cleaving
thatha: – due to that detachment
yasmin gathA bhUya: na nivarthanthi thath padham – the goal of not having to return to this samsAram
parimArgithavyam – should seek.
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
Cleaving the previously explained tree with deeply fixed root, with the firm (due to having good knowledge) weapon of detachment (in worldly pleasures made of the three qualities), one should seek the goal of not having to return to this samsAram.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Having by the mighty weapon of non-attachment, hewn down this firm-rooted Aśvattha; Then is that state to be sought after, reaching which they return not again.’
The Aśvattha Tree of the aforesaid kind has its diverse roots wide spreading below.
The strong axe or weapon is that of non-attachment for the Guṇa-sated enjoyments, —a weapon furnished by ripe spiritual enlightenment.
Cleaving the Tree asunder by this weapon, detachment from (or dislike for) sense-delights, is produced, followed up by a search for that (high spiritual) state which, when once attained, there is no falling back from.
How will this attachment for Guṇa-full pleasures, persisting for a long time past, depart? And its (attachment’s) cause, viparīta-jñāna or perverted understanding?
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