SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
karSayantha: SarIrastham bhUthagrAmam achEthasa: |
mAm chaivAntha: SarIrastham thAn vidhdhyAsuraniSchayAn ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
achEthasa: – being ignorant
SarIrastham bhUthagrAmam – the five great elements in their body
karSayantha: – troubling
antha: SarIrastham mAm cha Eva – the AthmA which resides in that body and is my amSam [a body/form]
karSayantha: – troubling (those who engage in penance and sacrifice)
thAn – them
AsuraniSchayAn vidhdhi: – know to be having demoniac nature (of opposing my orders)
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
… being ignorant, they trouble the five great elements in their body and the AthmA which resides in that body and is my amSam [a body/form] ; know them to be having demoniac nature (of opposing my orders).
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Those fools molest the group of elements imbedded in the body, and Me too planted therein. Know them to be of demon-nature.’
Tapas = Austerities etc. This term implies Sacrifices (Yagās) and other works practised.
Me too planted = Means Me, the soul; or the soul who is of My nature and who dwells in the body.
Whoso men, then, perform anti-Śāstra Sacrifices etc., practise penances etc., at the loss of much energy, —wedded to pretence, selfness (ahaṇkāra), lust etc., and torturing the elements lodged in the body, and also the jīvātma (soul) lodged in the body—, conclude them to be really the demons (asuras).
Asuras are those Non-divine beings who act contrary to My Commands. Owing to this disposition of setting My laws at defiance, they do not derive the smallest particle of happiness, but as already declared in : ‘They fall into the evil Naraka’ (Gi: XVI-16),they fling themselves into congeries of evils.
Resuming the subject of Śāstra-bid Yajñas etc., the subject that their natures differ according to the qualities which may influence them, is now enlarged upon. To begin with, it is said that the Satva and other qualities are (in their turn) the effect of food eaten. The three-fold nature of food therefore is first described, the Śruti itself procaiming to that effect as in passages such as:—
‘O Saumya! the mind verily is made up of food.’1
‘Food being pure, mind becomes pure, etc.’2
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