SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
yE thvEthadhabhyasUyanthO nAnuthishtanthi mE matham |
sarvagyAna vimUdAms thAn vidhdhi nashtAn achEthasa: ||
yE thu – those
Ethath – this
mE matham – my philosophy
na anushtithanthi – not practicing (and those who are not faithful in this philosophy)
yE abhyasUyantha: – those who are jealous [of this philosophy]
thAn – those three types of people
sarvagyAna vimUdAn – those who are bewildered in all knowledge
nashtAn – (as a result of that) are as good as asath (matter)
achEthasa: – (since they lack true knowledge) those who have not realised the purpose of having heart/mind
vidhdhi – know
Know that those three types of people – those who are not practicing my philosophy, those who are not faithful in this philosophy and those who are jealous, as the ones who are bewildered in all knowledge; (as a result of that) are as good as asath (matter) and (since they lack true knowledge) they have not realised the purpose of having heart/mind.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘But whoso, blaspheming, carry not out this, My edict, —know them to be blind to all knowledge; and, bereft of understanding, (to be) lost.’
My edict or truth is that to all ātmā-essence I am the Prop. It is to Me as My body, standing to Me in the relation of disposable property (śesha-bhūtam) ; and it derives all its impulses from Me (explained in verse 30, ante).
Whoso, then, do not contemplate and act conformably to this law or truth; whoso, otherwise, are not earnest; whoso, otherwise again, may take to cavilling, know them all to be utterly destitute of any knowledge. Therefore they are to be considered as deprived of understanding and lost1.
Understanding or intelligence (chetaḥ) is that which gives to one the true knowledge of things; in its absence their knowledge would be pervert or crooked (viparīta-jñāna), and uttermost ignorance then prevails.
Thus, it has been shown that ‘actorship’ arises from union with matter, from its (matter’s) qualities (guṇas) being provoked by the contact; and that this is (ultimately) dependent on the Supreme Spirit.
Reflecting in this manner, Karma-Yoga is meet, both for him who is competent for the Path of Karma-Yoga, and for him who is competent for the Path of Jñāna-Yoga. Karma-Yoga is meet for both (it was explained), on account of its facility, exemption from dangers, and requiring no help of other methods for its prosecution, inasmuch as in it is involved a (required amount of the) knowledge of ātmā; whereas Jñāna-Yoga is difficult to practise, susceptible of failures, and inasmuch as some karma, —such as that required to find the wherewithal to maintain bodily existence— is necessarily demanded (without which how is any one to perform any yoga at all?)
Also it was pointed out how necessary it was for a man of distinction to specially engage in karma (as an example to the world).
What the difficulties and the dangers are in respect of Jñāna-Yoga, are now explained in the remaining portion of this (third) Lecture:—
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