SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
yagya SishtASina: santhO muchyanthE sarvakilbishai: |
bhunjathE thE thvagham pApA yE pachanthyAthma kAraNAth ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
yagya SishtASina: – those who partake the remnants of sacrifice (which is part of worshipping bhagavAn)
santha: – good people
sarvakibishai: – all sins (which are hurdles for self realization)
muchyanthE – are liberated;
yE – those
AthmakAraNAth – only to satisfy their own hunger
pachanthi – cook and eat
thE thu – they
pApA: – being sinners
agham bhunjathE – verily eating sin
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
Those good people who partake the remnants of sacrifice (which is part of worshipping bhagavAn) are liberated from all sins (which are hurdles for self realization); Those sinners who cook and eat only to satisfy their own hunger are verily eating sin.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘The partakers of Yajña-consecrated food are delivered from all evils. But those who cook for self-enjoyment, -sinners, -incur sin.’
Those who prepare food from money earned, with the sole object of worshipping the Supreme Spirit, -Who ensouls Indra1 etc., (the lower gods), -and who only partake of such consecrated residual food, become absolved from the aeonic accumulation of iniquity, impeding the fulfillment, viz., of the cognition of true ātmā-nature.
But they, the sinful souls, who fancy that what the Supreme Spirit, as the Indwelling Spirit in Indra etc., grants, with the view that it may be used for His worship, is for themselves, and prepare and eat of food with this notion, eat of sin itself.
Agha=sin: is here used to denote the consequences or fruits of sin.
Adverse to achieving ātmā-perception, such people prepare food, eat, etc., paving for them the way to infernal regions.
Again it is shown that everything is traceable to Yajña whether it be viewed from the standpoint of the world, or from the standpoint of Śāstra2; and it is shown that the observance of Yajña is a necessity, and that its omission is attended with evil consequences:-
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