SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
karmaNaiva hi samsidhdhim AsthithA janakAdhaya:
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
janakAdhaya: – janaka et al
karmaNA Eva – only through karma yOga (and not gyAna yOga)
samsidhdhim – the result of self-realisation
AsthithA: hi – have they not attained?
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
Have janaka et al not attained the result of self-realisation through karma yOga (and not gyAna yOga) only?
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘By action alone, did Janaka1 and others reach the supreme perfection.’
As because Karma-Yoga is commended even to those who are qualified for Jñāna-Yoga, the Maharshis or Royal Sages like Janaka and others, —who were leaders of Jñānis2, reached supreme perfection —viz: realization of ātmā— by way of Works alone.
Thus it has been shown that for the moksha-aspirant, who is unfit to tread the Path of Knowledge (jñāna-yoga), who is therefore fit to walk the Path of Works (karma-yoga), the latter is the necessary course for him to adopt. It has also been shown, with reasons, that even for the man who is qualified to pursue the jñāna-yoga course, karma-yoga (work) has superior advantages over jñāna-yoga. (Knowledge).
It will now be shown that karma-yoga has another aspect: that of becoming an inevitable duty to a certain class of persons who are specially distinguished and qualified to practise, (and show) it (to others) :—
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