SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ
‘In the way they resort to Me (prapadyante[3. This word has a special sense indicating the method of ‘Prapatti‘.]) in that way do I serve to them. All men (of My ways) Pārtha[4. Epithet of Arjuna, being a descendant of Pṛithu-Chakravarti.]! go after Me in every way.’
Not only, by the method of Incarnations, in the forms of devas, men etc., I am saviour to those who seek Me as their Refuge, but any other method or form[5. This verse is a wonderful proof of the catholicity of the religion of Gita. It affords freedom of worship to all in any manner. As such, the verse is an authority for image-worship (Read, Bh: GI: VII-21, IX-23 and 25., also Bhāgavata, XI-3-52.] which it may be their pleasing option to select[6. Vide: Śri Bhāgavata, III-24-30: Tāny eva te bhirūpāṇi etc.]. Whatever that is, to that I adapt Myself. By whatever conception[7. This verse is a wonderful proof of the catholicity of the religion of Gita. It affords freedom of worship to all in any manner. As such, the verse is an authority for image-worship (Read, Bh: GI: VII-21, IX-23 and 25., also Bhāgavata, XI-3-52.] they choose to seek Me, I manifest Myself to them in that mode[8. This verse is a wonderful proof of the catholicity of the religion of Gita. It affords freedom of worship to all in any manner. As such, the verse is an authority for image-worship (Read, Bh: GI: VII-21, IX-23 and 25., also Bhāgavata, XI-3-52.].
Bhajāmi is literally ‘I serve (in love).’ Here it means, ‘I appear to them’ (darśayāmi).
In short, albeit My nature is such as even Yogis (exclusively God-devoted men) find it to be transcending thought and speech, yet to all who are of My ways, I suit Myself in a manner that I am, to them, not only a Visible Demonstration, but they may enjoy Me by every one of their sense-faculties, and in all diverse ways.
Bringing now to a close, the digressive topic (of Avatāras), the subject of karma-yoga is resumed. Before presenting the jñāna-aspect of karma-yoga, it is first shown how rare are the persons who practise that kind of karma-yoga.
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