SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
guNAn EthAn athIthya thrIn dhEhI dhEhasamudbhavAn |
janmamruthyujarAdhu:khair vimukthO’mrutham aSnuthE ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
dhEhI – This AthmA who has the body
dhEha samudhbhavAn – in the body which is a transformation of prakruthi (matter)
EthAn – these
thrIn guNAn – three qualities
athIthya – transcending (and seeing self which is different from matter and is an embodiment of knowledge)
janma mruthyu jara dhu:khai: vimuktha: – being freed from birth, death, old age and sorrow
amrutham aSnuthE – enjoys the immortal self
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
When this AthmA who has the body which is a transformation of prakruthi (matter), transcends these three qualities which are in such body (and sees self which is different from matter and is an embodiment of knowledge), he enjoys the immortal self, being freed from birth, death, old age and sorrow.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Transcending these three body-bred qualities, the
embodied (ego), freed from the pains of death and age, tastes immortality.’1
These three qualities Satvam etc., are born of the matter-stuff symbolized by ‘body’. When the embodied (entity) overcrosses these and cognizes that which is different from them, viz: ātma, which is essentially of the nature of intelligence, he becomes relieved from birth, death, dotage and other such sorrows and attains to ātma-enjoyment. This is (akin to) My state.
Arjuna queries as to what sort of conduct distinguishes the person who has transcended the qualities and how he can so transcend them?
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- Cp: Vish: Pur: I-7-47: “Guṇa-traya-mayam etc.” ↩