SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
thribhir guNamayair bhAvair Ebhi: sarvam idham jagath |
mOhitham nAbhijAnAthi mAm Ebhya: param avyayam ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
sarvam idham jagath – all jIvAthmAs in this world
Ebhi: thribhi: guNamayai: bhAvai: – by the objects which are of these three qualities (sathva, rajas, thamas)
mOhitham – confused
Ebhya: param – superior to these
avyayam – always unchanging
mAm – me
na abhijAnAthi – does not know
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamh translation)
All jIvAthmAs in this world being confused by the objects which are of these three qualities (sathva, rajas, thamas), do not know me who is superior to these and always unchanging.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Beguiled is the world by things possessed of these three qualities. That I am the Exhaustless, Superior to these, it knows not.’
All this Universe, abounding in objects animate and inanimate is Mine. At appointed periods, it emanates from Me, and at appointed periods, it immanates into Me. It is existent in Me alone, forming My body which I ensoul.
Hence, I alone am the Ever-existent, both in potential and in kinetic conditions, (i.e., I am both Cause and Effect). For all things constitute My body, and are related to Me as adjuncts. Whether I be considered as the Cause, or as Sovereign Lord (Śeshi) or as the Possesser of the countless hosts of Glorious attributes (kalyāṇaguṇah), and in many another manner, I am the Most Superior above all things. There is not a second who is fit to be so characterized.
But the world knows Me not as such, i.e., knows Me not as above and beyond all sātvika, rājasa and tāmasa things; knows Me not as the Exalted Being possessed of the multitude of the extraordinary Blessed Qualities; knows Me not as That (joy) compared with which no other thing exists which can, the least, claim to any of the characteristics which constitute that Joy1.
Avyaya=The Exhaustless=The Infinite=The Changeless.
Though I am Such, the ignorant world, consisting of devas, man, animals, trees (etc)., fascinated by the trivial and ephemeral tri-quality-full objects, —appearing as bodies and senses, adopted to furnish enjoyments to creatures according to the dispensations of old (prior) karmas— recognises Me not as Such.
(If Arjuna should ask:—). ‘How is it that, when You do exist—the Immeasurable Beatitude, the Eternal, the Changeless, Who surpasses every delight that world-objects are capable of affording, —(how is it) desire arises in all enjoying ātmas for the most vulgar, guṇa-impregnated, and inconstant pleasures?’, the answer is:—
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- Meaning is, that all delights are found in Me, the Brahm; for says Chh: Up: III-14-4: ‘Sarva-Kāmas sarva-Gandhas-sarva-Rasah. Tait: Up°: Āraṇ: VII-1: ‘Raso vai Sah’ etc. ↩