SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
sAdhibhUthAdhidhaivam mAm sAdhiyagyam cha yE vidhu: |
prayANakAlE ’pi cha mAm thE vidhur yukthachEthasa: ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
yE – aisvaryArthis (those who desire for worldly wealth)
sa adhibhUtha adhidhaivam – with the qualities of adhi bhUtha and adhi dhaiva [these are explained in 8th chapter]
mAm – me
vidhu: – should know;
(mAm) sa adhi yagyam cha vidhu: – (like the two others [kaivalyArthis (those who desire for self-enjoyment) and bhagavath kainkaryArthis (those who desire for kainkaryam to bhagavAn)]), should know (me) as the one with the quality of adhi yagya;
thE cha – these three types of people (who are engaged in me to fulfil their desire)
prayANa kAlE api – while shedding their bodies (to attain their desired goal) [at the time of death]
yuktha chEthasa: – remembering me (according to their desired goal)
mAm vidhu: – should know
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
aisvaryArthis (those who desire for worldly wealth) should know me as the one with the qualities of adhi bhUtha and adhi dhaiva [these are explained in 8th chapter]; (like the two others [kaivalyArthis (those who desire for self-enjoyment) and bhagavath kainkaryArthis (those who desire for kainkaryam to bhagavAn)]), they should know (me) as the one with the quality of adhi yagya; these three types of people (who are engaged in me to fulfil their desire) should know me as the one to be remembered while shedding their bodies (to attain their desired goal) [at the time of death].
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
The plural pronoun ‘ye’ = those, the others, is repeated in this verse, in order to show that the pronoun does not relate to the votaries already referred to (in verse 29).
Though a relative pronoun has invariably the force of referring back to a previously noted subject, yet the pronoun in this verse, viz., ‘ye’ (those) has an independent sense, inasmuch as it is indicative of another class of votaries viz., those who seek fortune, the aiśvary-ārthi, to whom the knowledge of Me as identified with Adhibūta, and as identified with Adhidaiva are requisites. To him therefore, the preceding verse has no allusion.
The knowledge of Me as identified with Adhi-yajña, is a knowledge which all the three classes of God-worshippers have to acquire, in common; for it is evident that the obligation to perform the Mahā-yajñās1 etc., in the shape of daily and casual duties, devolves equally on all of them.
All of them have also, in common, to know Me (i.e., remember Me) at the time of departure or death, the character of that memory of Me being in accordance with the ideal which each class of the votaries (mentioned) has prescribed to itself as its goal.
That the class who ‘strive for deliverance from dotage and death’ (verse 29 ante) comes in for the above-said memory-requisite at time of death, is indicated by the conjunctive particle ‘cha’ meaning ‘and’ (all of them).
The conclusion from the tenor of the verses above (viz., 29 and 30) is that it is a requisite for the jñāni (the God-sage also, —compatible with the ideal of his own Goal— to know Me as identified with Adhi-yajña, and have My memory at the time of death.4
OM TAT SAT
Thus closes The Seventh Discourse,
or Supreme Saintly Wisdom,
With Śri Rāmānuja’s commentary thereon,
In the colloquy between Śri Kṛishṇa and Arjuna,
In the Science of Yoga,
In the Divine Wisdom of the Upanishads,
or the Chants of Śrī Bhagavān,
The Bhagavad Gītā.
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