SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
bhakthyA mAm abhijAnAthi yAvAn yaS chAsmi thathvatha: |
thathO mAm thathvathO gyAthvA viSathE thadhanantharam ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
ya: – me who is of such nature and attitude
yAvAn cha asmi – me who is of such qualities and wealth
mAm – such me
bhakthyA – through (previously explained) parabhakthi
thathvatha: – truly
abhijAnAthi – knows;
mAm – me
thathvatha: gyAthvA – knowing truly
thadhanantharam – subsequently
thatha: – through that paramabhakthi
mAm – me
viSathE – attains me fully
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
He truly knows through (previously explained) parabhakthi me who is of such nature and attitude, such qualities and wealth; knowing me truly through that paramabhakthi, subsequently he attains me fully.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘By Love, does he full know, Who and What I am in truth; by it, after knowing Me in truth does he enter into Me.’
Who I am = Who I am in essence, and by essential attributes; what I am = What I am by manifested attributes and manifested glories of the Universe.
By Bhakti or Love, (i.e., the emotional part of man’s nature -which constitutes the subjectivity of the heart- employed in seeking out God), of this kind, one finds Me out in My true-Self. This knowledge or finding Me out means the obtaining of the vision of Myself as I am in essence, in essential attributes, properties and glories (such as that which Arjuna saw, described in the Eleventh Lecture). After this Vision, is the ‘entering’ into Me, i.e., joining Me, borne aloft by the same intense Love.
Tatah = ‘By it’ means here thereby (not there) = by Bhakti, this constituting verily the Means by which the said ‘entry’ into Me, is in reality effected; this is testified to by what has been declared in the Stanza:
‘But by Love, undivided, I am possible’ (Gi: XI-54).
The fruition of such works as those of nitya and naimittika, —performed with fruits therefor resigned, etc., performed as but modes of worshipping Paramapurusha—, has now been told. That the same fruition attends the works of the kāmya kind -performed in the same manner—, is now declared:
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