SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
yadhagrE chAnubandhE cha sukham mOhanam Athmana: |
nidhrAlasyapramAdhOththam thath thAmasam udhAhrutham ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
yath – The happiness which
agrE cha – in the beginning
anubandhE cha – and subsequently
Athmana: – for the AthmA
mOhanam – causes bewilderment
nidhrA Alasya pramAdhOththam – caused by sleep, lethargy and carelessness
thath sukham – that happiness
thAmasam udhAhrutham – is said to be thAmasa happiness.
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
The happiness which causes bewilderment for the AthmA both in the beginning and subsequently too, and which is caused by sleep, lethargy and carelessness, is said to be thAmasa happiness.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘That is said to be Tāmasa-Happiness, which enthrals [i.e., deludes] ātma, both in the beginning and the end; and which springs from sleep, sloth and listlessness.’
The beginning is during experience, the end is when the experience shows itself in results. Always it (this Happiness) enthrals [i.e., deludes] ātma. Infatuation (moha) means the obscuration of things from appearing in their true lights.
Sleep etc., are causes of delusion even during the time of enjoyment. The delusive character of sleep is self-evident.
Sloth (ālasya) = the languidness of sense-functions. When senses are dull, certainly dullness of intellect follows suite.
Heedlessness (pramāda) is inattention to work on hand. Here also the dullness of intellect is patent. Hence the delusive character of sloth and heedlessness as well, (like sleep). Hence this Happiness is of the Tāmasa-kind.
Thus it has been shown that both Rajas and Tamas are fit to be suppressed by the Moksha-aspirant, and Satvam acquired.
archived in http://githa.koyil.org